Explanation of The Three Fundamental Principles of Islam - by Shaykh Ahmad Jibril

Explanation of the Three
Fundamental Principles of Islam
INTRODUCTION

Praise be to Allah. We praise Him and we seek His help, guidance and forgiveness. We seek
refuge in Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah
guides will never be led astray and whomsoever Allah leaves astray, no one can guide. I bear
witness that there is none worthy of worship except Allah alone without any partners, and I
bear witness that Muhammad sallallahu alayhi wa sallam is His slave and Messenger.
This is a course on Tawheed taught by Shaykh Ahmad Jibril, focusing on the Explanation of
the Three Fundamental Principles of Islam (Al-Usool Ath-Thalaathah). This book is an effort
by some of his students and it has been compiled using transcripts of the original classes
which are available online. For more transcripts of Islamic talks and classes, visit
OpenSourceIlm.Wordpress.Com. You may redistribute this book on the condition that
redistribution is free of charge.
Al-Usool Ath-Thalaathah is a short booklet on Tawheed which was written by Shaykh
Muhammad Ibn Abdul-Wahhaab Rahimahullah, in order to convey to every Muslim that
which is obligatory upon him to know. It is a starter book on Tawheed and it is very small in
length, but it carries some great meanings which no one can be ignorant of. In fact, the
three principles are in reality the matters we will be asked about in our graves.
Shaykh Ahmad has studied Al-Usool Ath-Thalaathah with eleven different Shuyookh, and
portions of it with more than that. Although it is primarily a Tawheed class, the Shaykh
delves into Usool, Tafseer, Hadith and other Islamic sciences to explain matters of Tawheed
and Aqeedah. Therefore, the student of knowledge can gain a thorough understanding of
the issues addressed.
SHAYKH AHMAD JIBRIL

Shaykh Ahmad was born in the United States and spent part of his childhood in the city of
Madinah in Bilaad al-Haramayn, while his father Shaykh Musa Jibril was a student at the
Islamic University of Madinah. It was there that Shaykh Ahmad became a Haafidh of the
Quran at the age of eleven. He then spent the rest of his younger years in the United States,
graduating from High School in 1989. Thereafter, he studied at the Islamic University of
Madinah and graduated with a degree in the field of Shareeah. He then returned to the
United States and completed his Masters Degree in Law.
May Allah subhaanahu wa taaala reward him and his family for their efforts. May Allah
subhaanahu wa taaala grant Shaykh Ahmad and his father a long life full of good deeds, and
raise the rank of his mother to Firdaws. Aameen.
TABLE OF CONTENTS
Class One ..................................................................................................................... 1
Introduction................................................................................................................. 1
Knowledge in Islam is to be Taken Gradually ............................................................... 1
The Three Levels of Studying ........................................................................................ 3
Writing is the Trend of the Salaf................................................................................... 4
Al-Usool Ath-Thalaathah .............................................................................................. 5
Chapter One ................................................................................................................ 6
The Basmalah .............................................................................................................. 6
Aspects of Tawheed in the Basmalah ........................................................................... 6
Tawheed Al-Uloohiyyah ................................................................................................ 6
Tawheed Ar-Rububiyyah ............................................................................................... 7
Tawheed Al-Asmaa Was-Sifaat .................................................................................... 7
Linguistic Rules in the Basmalah .................................................................................. 8
The First Rule ................................................................................................................ 8
The Second Rule............................................................................................................ 8
Proofs for Beginning with the Basmalah ...................................................................... 9
It is in Accordance with the Quran .............................................................................. 9
The Prophet Began His Letters with Bismillahir-Rahmaanir-Raheem .......................... 9
There is an Alleged Hadith About the Basmalah ........................................................ 10
The Blessing in the Basmalah ..................................................................................... 10
Class Two ................................................................................................................... 12
Do You Say Bismillah or Bismillahir-Rahmaanir-Raheem? .......................................... 12
The Name Allah ......................................................................................................... 15
Allah: The Sole Title for the Lord that Fashioned Everything ..................................... 15
The Root of the Name Allah ........................................................................................ 16
Allah Uses Allah and Rabb in the Quran .................................................................... 16
Allah is Different to Any Other Names ....................................................................... 17
The Name Allah by Itself is Not a Dhikr ...................................................................... 18
Allah is the Name that All His Other Names Follow ................................................... 18
Aspects of Tawheed in the Name Allah ...................................................................... 18
The Mighty Name Allah .............................................................................................. 19
Ar-Rahmaan and Ar-Raheem ..................................................................................... 20
Ar-Rahmaan ................................................................................................................ 20
Ar-Raheem .................................................................................................................. 21
Ar-Rahmaan and Ar-Raheem ...................................................................................... 22
The Mercy of Allah ..................................................................................................... 25
The Attribute of Mercy ............................................................................................... 25
The Mercy of Allah ...................................................................................................... 26
Attaining the Mercy of Allah ....................................................................................... 27
Class Three ................................................................................................................ 30

Know May Allah Have Mercy On You ......................................................................... 30
The Importance of Knowledge ................................................................................... 30
The Definition of Knowledge ...................................................................................... 35
The Use of the Word Ilam ......................................................................................... 35
Is Knowledge Conveyed to Other than Humans? ....................................................... 36
Can You Say Ilam to Someone More Knowledgeable? .............................................. 38
The Levels of Knowledge: Ibn Al-Qayyim.................................................................... 38
The Honour of Knowledge ......................................................................................... 40
Scholars of the Salaf................................................................................................... 46
Jaabir and Abu Ayyub.................................................................................................. 46
Muhammad Ibn Hasan Ash-Shaybaani ....................................................................... 47
Asad Ibn Al-Furaat....................................................................................................... 47
Saeed Ibn Musayyib, Ar-Raazi and Al-Bukhari ........................................................... 48
An-Nawawi, Lisaan Ad-Deen Ibn Al-Khateeb and Muaadh Ibn Jabal ........................ 49
Sulaymaan Ibn Abdul-Malik the Khaleefah and Ataa Ibn Abi Rabaah ....................... 51
Al-Kasaaee and the Sons of the Khaleefah ................................................................ 52
Ash-Shaafiee and Ibn Al-Jawzi ................................................................................... 52
Rahimak Allah............................................................................................................ 53
Maghfirah and Rahmah .............................................................................................. 53
Do You Say Rahimak Allah to a Non Muslim? ............................................................. 54
Why Did He Say Ilam Rahimak Allah? ........................................................................ 55
Class Four .................................................................................................................. 60
The Four Introductory Matters................................................................................... 60
What is the Definition of Waajib? .............................................................................. 61
Is There a Difference Between Waajib and Fardh? ..................................................... 61
The Proof for the Opinion that Waajib and Fardh Are Synonymous.......................... 61
The Proof for the Opinion that Waajib is Lesser than Fardh ...................................... 63
How Do They Categorise the Faraaidh and Waajibaat? ............................................ 65
The Result of this Dispute ........................................................................................... 66
The Islamic Knowledges are Intertwined .................................................................... 67
Which Definition of Waajib Did the Author Intend? ................................................... 68
Knowledge in Matters that Pertain to Allah ............................................................... 68
The Definition of Fardh Ayn ....................................................................................... 69
The Definition of Fardh Kifaayah ................................................................................ 69
Fardh Ayn in Knowledge, Action, Leaving Matters and Belief .................................... 69
Fardh Ayn in Knowledge Pertaining to Allah ............................................................. 69
Fardh Ayn in Action .................................................................................................... 70
Fardh Ayn in Leaving Matters .................................................................................... 71
Fardh Ayn in Belief ..................................................................................................... 71
The Four Obligatory Matters ...................................................................................... 71
The Definition of Masalah ......................................................................................... 72

The First Introductory Matter: Knowledge ................................................................. 73
Knowing Allah............................................................................................................ 73
Marifatullah ............................................................................................................... 74
Knowledge of the Halaal and Haraam ........................................................................ 75
The Importance of Marifatullah................................................................................. 75
Ignorance in Marifatullah .......................................................................................... 80
Knowing the Prophet Muhammad Sallallahu Alayhi Wa Sallam ................................ 81
Knowing Islam ........................................................................................................... 84
The Definition of Islam ................................................................................................ 85
Islam is the Only Religion Acceptable to Allah............................................................ 85
The Foundation Actions of Islam ................................................................................ 88
Class Five ................................................................................................................... 89
The Order of the Definition of Knowledge .................................................................. 89
Knowing Allah, the Prophet Muhammad and the Religion with Proof ........................ 89
What is the Definition of Proof? ................................................................................. 90
Is Taqleed Permissible in Matters of Aqeedah? ......................................................... 91
The First Opinion: You Must Know the Proof ............................................................. 92
The Second Opinion: It is Not Obligatory to Know the Proof ..................................... 92
The Third Opinion: Looking Into the Proof is Haraam ................................................ 93
The Summary of the First Two Opinions .................................................................... 93
Proofs that Taqleed is Permissible .............................................................................. 94
The Second Introductory Matter: To Act Upon Knowledge......................................... 99
The Types of Actions in Islam ..................................................................................... 99
Do You Get Reward for Leaving the Haraam?............................................................. 99
Essential Aspects of Applying Knowledge ................................................................. 100
Ordaining the Good and Forbidding the Evil and Application Within Oneself Are Two
Separate Obligatory Matters .................................................................................... 101
A Man Whose Actions Do Not Match His Knowledge .............................................. 102
One is Going to be Questioned About His Knowledge on the Judgment Day .......... 103
Saying That Which You Do Not Do ............................................................................ 103
Knowledge That Does Not Benefit ........................................................................... 104
Class Six ................................................................................................................... 110
Knowledge That Does Not Benefit Action ................................................................ 110
Knowledge is Different to Action ............................................................................. 110
Knowledge Was Sent to be Acted Upon ................................................................... 111
The Consequences of Not Acting Upon Your Knowledge .......................................... 113
One Should Not Abandon Seeking Knowledge Due to Being Accountable For His
Knowledge ............................................................................................................... 115
Being Higher in Knowledge Means You Are Held to a Higher Standard ..................... 117
Examples of Applying Knowledge ............................................................................ 120
Evil Scholars ............................................................................................................. 122

Acting on Your Knowledge in Dawah ...................................................................... 126
Ibn Al-Jawzi And His Shuyookh ................................................................................. 126
Do Not Get Conceited with Humans or with Allah .................................................... 129
Class Seven .............................................................................................................. 131
The Third Introductory Matter: Calling People Unto It ............................................. 131
What Does the Dhameer Refer To? .......................................................................... 131
Is Dawah Fardh Ayn or Fardh Kifaayah? ................................................................. 131
Attaining the Detailed Knowledge is Fardh Kifaayah ............................................... 131
Every Muslim Has a Personal Obligation to Perform Dawah .................................. 132
Should One Leave Dawah Until He Becomes Fully Knowledgeable? ........................ 134
The Dangers of Speaking About Allah Without Knowledge ...................................... 137
Class Eight................................................................................................................ 143
Do Not Commit Any Sins Under the Pretext of Dawah ............................................ 143
When Sins Become Widespread It Affects Everyone ............................................... 145
You Have to Know How to Give Dawah ................................................................... 149
Proof on Dawah ...................................................................................................... 152
Invite People Unto Allah with Knowledge ................................................................ 152
Dawah is Our Pride .................................................................................................. 153
Rise Up and Warn ..................................................................................................... 155
The Value of Guiding One Man ................................................................................. 156
The Day of Uhud and the Day of Taif ....................................................................... 156
You Have to Know and Relate to Your Audience ...................................................... 160
Wisdom Must Be in Dawah ..................................................................................... 163
Dawah Must Be in the Best of All Manners ............................................................. 163
Class Nine ................................................................................................................ 164
Wisdom Must Be in Dawah ..................................................................................... 164
Dawah Must Be in the Best of All Manners ............................................................. 164
Wisdom in Dawah is Not to Compromise on the Teachings of Islam ..................... 165
Kindness in Dawah ................................................................................................... 168
Wisdom in Dawah Can Include Harshness............................................................... 175
The Difference Between Mudaaraah and Mudaahanah .......................................... 183
Examples of Our Salaf in Dawah.............................................................................. 184
Conclusion on Dawah to Allah................................................................................. 190
Class Ten .................................................................................................................. 192
The Fourth Introductory Matter: Patience ............................................................... 192
Patience is Essential for a Daaiyah .......................................................................... 193
What Do You Get Out of Patience? .......................................................................... 193
The Definition of Sabr .............................................................................................. 199
Does Complaining Negate Sabr? .............................................................................. 200
The Types of Patience .............................................................................................. 202
Why Does Allah Test Us? ......................................................................................... 203

Do Not Expect A Life Without Trials ......................................................................... 205
Verses of the Quran on Trials .................................................................................. 211
A Daaiyah is Most Optimistic in the Darkest of Times ............................................. 219
Class Eleven ............................................................................................................. 224
One on the Guided Path Should Expect Hardships ................................................... 225
Trials Are a Purification from Our Sins...................................................................... 227
The Importance of Intention .................................................................................... 230
Stand Your Ground Even If You Are Alone ................................................................ 232
The Majority Are Usually Vilified in The Quran ....................................................... 233
The Quran Praises the Minority ............................................................................... 234
Why Does Allah Test Us When He Has Knowledge of Everything? ............................ 235
Everything is Good for the Believer .......................................................................... 238
Be Patient on Harsh Words ...................................................................................... 239
Always Head to Repentance When Tested and Have Mercy ..................................... 242
Patience in Dawah is Special ................................................................................... 245
Wise Words from Shaykh Musa Hafidhahullah ........................................................ 246
Conclusion on Sabr .................................................................................................. 248
Class Twelve ............................................................................................................ 250
An Introduction to Surat Al-Asr ............................................................................... 250
What Does Al-Asr Mean? ........................................................................................ 252
The First Opinion: All of Time ................................................................................... 252
The Second Opinion: The Era of the Prophet Muhammad ...................................... 253
The Third Opinion: The End of the Day..................................................................... 254
The Fourth Opinion: Salat Al-Asr or the Timing of Salat Al-Asr .............................. 256
The Selected Opinion ................................................................................................ 256
The Importance of Al-Asr ........................................................................................ 259
Oaths in The Quran and Sunnah.............................................................................. 260
Why Are There Oaths in The Quran and Sunnah? ................................................... 262
The Oaths of Human Beings ..................................................................................... 264
Class Thirteen .......................................................................................................... 267
Do Not Waste Time.................................................................................................. 267
The Subject Matter of the Oath ............................................................................... 268
Mankind is at a Loss ................................................................................................. 269
Khusr Comes in a Noun Form ................................................................................... 269
Why is Khusr Mentioned as a Nakirah? .................................................................... 269
Allah Used Fee Instead of Alaa ................................................................................ 269
A Practical Example Pertaining to this Surah ............................................................ 270
Losses Are Levels....................................................................................................... 274
Why Does the Surah Generalise and then Make Exceptions? ................................... 275
Allah Did Not Mention Why Mankind is at a Loss ..................................................... 277
Those Who Believe .................................................................................................. 278

Imaan is the Fruit of Knowledge ............................................................................... 278
The Meaning of Imaan in this Verse ......................................................................... 279
Why Did Allah Not Detail Imaan? ............................................................................. 279
It Encompasses All Aspects of Imaan ........................................................................ 279
It Means Believing in the Guidance of Allah ............................................................. 279
Those Who Do Good Deeds ..................................................................................... 280
There is No Imaan Without Action ........................................................................... 281
Actions Without Imaan ............................................................................................. 283
All Deeds Are Included in this Verse ......................................................................... 285
Advise and Recommend with Truth and Patience .................................................... 285
Dawah is Not a Monopoly........................................................................................ 286
Advising is a Group Effort ......................................................................................... 287
Haqq Refers to All of the Revelation of Allah ........................................................... 287
Patience................................................................................................................... 288
Patience is Implied Throughout the Surah ............................................................... 288
Patience Refers to All Types of Patience .................................................................. 288
The Statement of Ash-Shaafiee ............................................................................... 290
Class Fourteen ......................................................................................................... 293
A Chapter Title from Sahih Al-Bukhari ...................................................................... 293
Why Did the Author Use a Chapter Title from Bukhari as Proof? ............................ 295
Knowledge Precedes Action ..................................................................................... 296
Laa Ilaaha Illallah ....................................................................................................... 297
Do Verses Addressed to the Prophet Include Us? .................................................... 298
The Structure of the Book ........................................................................................ 299
Chapter Two ............................................................................................................ 303
The Obligation to Know and Act on Three Matters................................................... 303
Why Did the Author Say Male and Female? ............................................................. 303
Why Did the Author Say Muslim? ............................................................................. 304
The First Matter: Tawheed Ar-Rububiyyah............................................................... 306
1A: Allah Created Us ................................................................................................ 306
Proofs from the Quran and Sunnah ......................................................................... 306
Proofs from the Intellect ........................................................................................... 311
Poetry on the Existence of Allah .............................................................................. 314
Class Fifteen............................................................................................................. 320
1B: Allah Provided Sustenance For Us ...................................................................... 320
The Difference Between Ar-Raaziq and Ar-Razzaaq ................................................. 321
The Definition of Provision ....................................................................................... 322
Ar-Razzaaq is Allah................................................................................................... 322
Your Provision is in the Sky ....................................................................................... 322
Provision Comes from Allah ...................................................................................... 325
Your Unchangeable Provision is Already Written ..................................................... 327

Ar-Razzaaq is Wise in Giving Provision ..................................................................... 329
True Tawakkul and Tawaakul.................................................................................... 333
Seek Means but Keep Your Heart Fully Attached to Allah ....................................... 334
Provision is Not Only Materialistic ............................................................................ 337
Depend on Allah in Hardship .................................................................................... 338
They Worship Others Besides Allah Who Have No Control Over Provision ............... 339
Ar-Razzaaq Will Send You Means ............................................................................. 341
Class Sixteen ............................................................................................................ 345
1C: He Did Not Create Us Without A Purpose ........................................................... 345
What is Hamalaa? ..................................................................................................... 345
Incorrect Opinions on the Purpose of Our Creation ................................................. 346
You Were Created For a Purpose ............................................................................. 349
Save Yourself From Hell ............................................................................................ 351
Allah is Independent of His Creation ........................................................................ 353
1D: He Sent Messengers to Us ................................................................................. 355
1E: Whoever Obeys Him Will Enter Paradise ............................................................ 358
The Quran and Sunnah Are Equal as Sources of Legislation ................................... 359
The Quran Has a Higher Status in Other Areas........................................................ 361
Obedience to the Prophet Must Be Complete Obedience ....................................... 361
The Story of Julaybeeb ............................................................................................. 363
Class Seventeen ....................................................................................................... 369
There Are Three Types of Commands in the Quran and Sunnah .............................. 369
A Command Accompanied by Evidence to Indicate it is Obligatory ........................ 369
A Command With Proof to Indicate it is Not Obligatory .......................................... 370
The General Commands............................................................................................ 372
The Relationship Between the Quran and Sunnah .................................................. 372
Accordance and Similarity ........................................................................................ 372
The Sunnah Gives Details, Explains or Specifies ....................................................... 373
The Hadith Are Independent in Legislating .............................................................. 375
Those Who Deny the Sunnah ................................................................................... 376
1F: Whoever Rejects and Disobeys Him Will Enter Hellfire ....................................... 379
Categories of Disobedience ...................................................................................... 379
Major Shirk or Major Kufr ......................................................................................... 379
A Muslim Who Meets Allah with Sins ....................................................................... 385
One Who Meets Allah with Minor Shirk ................................................................... 386
Does One Who Commits Minor Shirk Fall Under the Masheeah? ............................ 389
The Duaa to Shield Oneself From Minor Shirk ......................................................... 391
Why Did Allah Choose Musa to Compare to the Prophet Muhammad? .................... 392
Class Eighteen .......................................................................................................... 394
The Second Matter: Shirk Al-Uloohiyyah .................................................................. 394
Introduction on Tawheed and Shirk ......................................................................... 395

Shirk Al-Uloohiyyah ................................................................................................. 400
The First Type: Associating a Partner to Allah........................................................... 400
The Second Type: Giving a Portion of Your Worship to Other than Allah .................. 400
Shirk in Duaa At-Talab ............................................................................................ 400
Shirk in Duaa Al-Ibaadah ......................................................................................... 403
Shirk in Intention....................................................................................................... 404
Shirk in Love .............................................................................................................. 406
Shirk in Fear .............................................................................................................. 408
Shirk in Hope ............................................................................................................. 412
Shirk in Rukoo and Sujood ....................................................................................... 412
The Difference Between Sujood, Rukoo and Qiyaam.............................................. 413
Class Nineteen ......................................................................................................... 415
Shirk in Sacrifice ........................................................................................................ 416
Shirk in Tawaaf .......................................................................................................... 417
Shirk in Tawakkul ...................................................................................................... 417
Is Tawheed Three Categories or Four Categories? .................................................... 418
The Third Type: Shirk in Governorship ..................................................................... 423
The Proof of the Author ........................................................................................... 429
Conclusion ............................................................................................................... 430
Class Twenty ............................................................................................................ 433
The Third Matter: Walaa and Baraa ....................................................................... 434
Proofs on Walaa and Baraa .................................................................................... 434
The Importance of Walaa and Baraa ...................................................................... 437
The Danger of Having Any Deficiency in the Belief of Walaa and Baraa .................. 439
The Goal and Result of Diluting Walaa and Baraa................................................... 442
Two Athaar Regarding Those Who Change in Their Belief ........................................ 445
A Special Category of Carriers of Knowledge ............................................................ 448
Conclusion of the Halaqah ....................................................................................... 451
Class Twenty One..................................................................................................... 453
Types of People Who Promote Interfaith ................................................................. 453
Never Will the Jews Nor the Christians Be Pleased With You ................................... 454
The Statement of Abul-Wafaa Ibn Aqeel ................................................................ 456
A Response to Those Who Claim to Be Like Ash-Shaafiee ........................................ 457
The War on Changing Islamic Terminology ............................................................... 460
Changing the Terminology in the Area of Walaa and Baraa .................................. 463
Categories of Walaa and Baraa .............................................................................. 465
The First Category: Tawalli ....................................................................................... 465
The Second Category: Al-Muwaalaah ....................................................................... 468
The Third Category: Permissible Dealings With Non-Muslims................................... 469
Class Twenty Two .................................................................................................... 471
The Third Category: Permissible Dealings With Non-Muslims................................... 471

Dawah to Non-Muslims ........................................................................................... 472
Eating from the Slaughter of the People of the Book............................................... 473
Marriage from the People of the Book ..................................................................... 474
Exchanging Gifts ........................................................................................................ 474
Visiting Non-Muslims ................................................................................................ 475
Treatment of Non-Muslims ...................................................................................... 476
Love and Hate is at the Core of Walaa and Baraa ................................................... 478
Baraa from Kufr and Kaafireen ................................................................................ 482
Our Hate is Restrained by the Guidance of Islam ..................................................... 486
Islam Recognises Natural Love and Hate .................................................................. 487
The Son of Abdullah Ibn Ubayy Ibn Salool ................................................................ 489
Conclusion ............................................................................................................... 491
Class Twenty Three .................................................................................................. 493
Chapter Three .......................................................................................................... 493
Types of Guidance ................................................................................................... 494
The First Type ............................................................................................................ 494
The Second Type ....................................................................................................... 494
The Third Type .......................................................................................................... 495
The Fourth Type ........................................................................................................ 496
Which Type of Guidance Did the Author Intend?..................................................... 497
Al-Haneefiyyah Millat Ibraheem .............................................................................. 497
The Root Word of Haneefiyyah ................................................................................ 499
The Connection Between the Linguistic and Sharee Definition .............................. 500
Haneefiyyah and Islam Are Interchangeable ............................................................ 501
Haneefiyyah and the Ahnaaf Are Different .............................................................. 503
A Dream Pertaining to Haneefiyyah ......................................................................... 503
Millat Ibraheem ....................................................................................................... 506
The Definition of Millah ............................................................................................ 506
Who is Ibraheem? ..................................................................................................... 506
Class Twenty Four .................................................................................................... 512
Why Did Allah Specify Ibraheem and Not Any Other Messenger? ............................ 512
Salah and Salaam On the Prophets and Messengers ................................................ 513
Why Did the Author Mention Ibraheem Without Adding Alayhis-Salaam?............ 513
Saying Sallallahu Alayhi Wa Sallam and Writing it Fully .......................................... 514
Is it Waajib to Say Sallallahu Alayhi Wa Sallam?...................................................... 516
To Worship Allah Alone ........................................................................................... 517
The Definition of Ibaadah ........................................................................................ 518
Why Did Allah Order Us to Worship Him? ................................................................ 521
Allah Does Not Benefit from Our Obedience and He is Not Harmed by Our Sins.... 521
Ibaadah is a Right of Allah Upon Us .......................................................................... 524
Ibaadah is for Our Own Benefit ................................................................................ 526

Class Twenty Five ..................................................................................................... 530
Ikhlaas ..................................................................................................................... 530
Deficiencies in Ikhlaas .............................................................................................. 531
The First Scenario .................................................................................................... 531
The Second Scenario ................................................................................................ 532
The Third Scenario ................................................................................................... 532
The Fourth Scenario ................................................................................................. 533
Category 4A ............................................................................................................... 534
Category 4B ............................................................................................................... 534
Category 4C ............................................................................................................... 536
Does Praise of People Negate Ones Ikhlaas?........................................................... 536
The Fifth Scenario .................................................................................................... 538
The Sixth Scenario ................................................................................................... 539
The Seventh Scenario ............................................................................................... 541
Ikhlaas in Seeking Knowledge .................................................................................. 543
Tawheed and Ikhlaas ............................................................................................... 549
Class Twenty Six....................................................................................................... 551
What Did Allah Command All People With? ............................................................. 551
This Command is Waajib ........................................................................................... 552
Allah Commanded the Humans and the Jinn ........................................................... 552
He Created Them First and Then He Commanded Them ......................................... 552
Jinn and Mankind Have Been Created For Worship .................................................. 553
The Jinn ..................................................................................................................... 553
The Ins ....................................................................................................................... 554
Hasr Wa Qasr ............................................................................................................ 555
The Definition of Worship ........................................................................................ 555
Ibaadah is Broader Than Tawheed Alone ................................................................. 555
A Broader Definition of Worship .............................................................................. 556
The Author is Referring to Tawheed Al-Uloohiyyah ................................................. 556
Tawheed Al-Uloohiyyah is Tawheed Al-Ibaadah ...................................................... 557
It is the Ibaadah We Were Created For .................................................................... 557
This is Not the Forced Type of Ibaadah .................................................................... 560
Types of Wills of Allah.............................................................................................. 560
Al-Iraadah Al-Kawniyyah ........................................................................................... 561
Al-Iraadah Ash-Shariyyah ......................................................................................... 562
Types of Ibaadah...................................................................................................... 564
Ibaadah Kawniyyah ................................................................................................... 564
Ibaadah Shariyyah .................................................................................................... 565
The Importance of the Distinction Between Kawniyyah and Shariyyah ................... 566
The Type of Laam in Li-Yabudoon............................................................................ 567
Class Twenty Seven .................................................................................................. 568

The Greatest Matter Allah Commanded is Tawheed ................................................ 568
The Definition of Tawheed and Aqeedah ................................................................ 570
The Definition of Tawheed ....................................................................................... 570
The Definition of Aqeedah ....................................................................................... 570
The Sharee Meaning of Tawheed and Aqeedah ..................................................... 571
Is There a Difference Between Tawheed and Aqeedah? ........................................ 571
Tawheed is to Affirm and Deny ................................................................................ 572
The Worst Matter Allah Prohibited is Shirk .............................................................. 572
The Definition of Shirk ............................................................................................. 574
Types of Duaa ......................................................................................................... 575
Duaa Al-Masalah ..................................................................................................... 575
Duaa Al-Ibaadah ....................................................................................................... 575
Why Are Tawheed and Shirk the Most Essential Matters? ....................................... 576
The Three Principles................................................................................................. 586
The Definition of Usool ............................................................................................. 587
Why Did the Author Use a Question and Answer Format? ...................................... 587
Living and Dying by Tawheed ................................................................................... 587
The First Hurdle of the Life After is the Grave .......................................................... 588
Class Twenty Eight ................................................................................................... 591
Two Teaching Tactics of the Author ......................................................................... 591
Why is the One Asking Not Mentioned? ................................................................... 592
The Three Principles................................................................................................. 592
These Are Not the Only Principles of the Deen ........................................................ 592
Knowing These Matters is Waajib ............................................................................ 593
What is the Method to Attain This Marifah? ........................................................... 593
Marifah Includes Belief and Action ......................................................................... 594
The Meaning of Marifah ......................................................................................... 595
Marifah Cannot Be Used for Allah ........................................................................... 595
Marifah is Usually in the Context of Vilification in the Quran ................................ 596
There is No Room for Doubt in This Matter .............................................................. 598
The Two Types of Servants....................................................................................... 598
The Servant By Force ................................................................................................ 598
The Servant By Choice .............................................................................................. 599
The Three Principles in Summary ............................................................................. 599
The First Principle .................................................................................................... 599
Is the Test in the Grave Only a Test of Lordship? ...................................................... 599
Uloohiyyah Includes Rububiyyah and Rububiyyah Requires Uloohiyyah ................ 600
Uloohiyyah is Included by Purpose and Intent ......................................................... 602
Rububiyyah and Uloohiyyah Resemble Imaan and Islam ......................................... 602
The Test in the Grave Includes Uloohiyyah .............................................................. 603

The Second Principle ................................................................................................ 604
The Third Principle ................................................................................................... 604
The Three Principles In Depth .................................................................................. 605
The First Principle .................................................................................................... 605
Faa Al-Faseehah ....................................................................................................... 605
Who is Your Lord? .................................................................................................... 605
Do Not Disdain This Question ................................................................................... 606
The Definition of Rabb ............................................................................................. 607
The Owner of Something or One in Control of Something ...................................... 607
Nurture or Raise Up .................................................................................................. 608
Allah Nurtured the Aalam ........................................................................................ 609
The Sharee Meaning of Ar-Rabb .............................................................................. 611
Uloohiyyah is Included in Rububiyyah When Mentioned Alone ............................... 611
Rububiyyah and Uloohiyyah Are Different Types of Tawheed................................. 613
My Lord is Allah ....................................................................................................... 613
Tawheed Al-Uloohiyyah: He is the One I Worship .................................................... 615
The Author Used Ithbaat and Nafi............................................................................ 616
Class Twenty Nine .................................................................................................... 618
Tafseer of Al-Hamdu Lillahi Rabbil-Aalameen.......................................................... 618
Al-Hamdu Lillah ......................................................................................................... 619
Laam in Lillah............................................................................................................. 619
The Sharee Definition of Al-Hamd ........................................................................... 620
The Difference Between Hamd and Shukr ............................................................... 621
Tawheed Al-Uloohiyyah in the Quran by Name, Act and Order ............................. 621
Rabbil-Aalameen ...................................................................................................... 622
Al-Hamdu Lillah is Tied to Rabbil-Aalameen ............................................................ 623
Why Did the Author Use it as Proof? ........................................................................ 623
Everything Besides Allah is Created and I Am One of Those Creations ...................... 624
How Did You Arrive at This Knowledge? .................................................................. 625
Three Covenants With Allah ..................................................................................... 625
Intellectual and Textual Proof................................................................................... 628
The Two Types of Ayaat ........................................................................................... 629
Ayaat Shariyyah........................................................................................................ 629
Ayaat Kawniyyah ....................................................................................................... 631
Which Definition of Ayaat Did the Author Intend? ................................................... 632
The First Scenario ...................................................................................................... 632
The Second Scenario ................................................................................................. 633
The Third Scenario .................................................................................................... 633
Among the Signs and Creations of Allah ................................................................... 634
Why Did the Author Distinguish Between the Two Groups? ................................... 635
Overcoming Doubts in Man Rabbuk ......................................................................... 636

A Sunnah of the Prophet Sallallahu Alayhi Wa Sallam ............................................. 643
Class Thirty .............................................................................................................. 648
Tafseer of the Verse in Surat Fussilat ....................................................................... 649
Tafseer of the Verse in Surat Al-Araaf ..................................................................... 651
Allah Created the Heavens and the Earth in Six Days............................................... 651
Opinions on the Wisdom Behind Creating the Heavens and the Earth in Six Days . 652
Tafseer of the Verse (Continued).............................................................................. 653
The Lord is the One Worthy of Being Worshipped .................................................... 655
Worshipping Other Than Allah Does Not Fall Under Ibaadah .................................. 658
The Proof of the Author (Continued) ........................................................................ 658
The Conclusion of the Verse ..................................................................................... 662
This Verse Contains Nafi and Ithbaat........................................................................ 663
This Verse is Intellectual Proof to Destroy the Shirk Belief ...................................... 663
The Statement of Ibn Katheer .................................................................................. 664
A Brief Biography of Ibn Katheer .............................................................................. 664
The Types of Worship That Allah Commanded ......................................................... 665
Ibaadaat Are Both Waajib and Mustahabb .............................................................. 666
Examples of Ibaadaat............................................................................................... 666
Hadith Jibreel ............................................................................................................ 666
Why Did the Author Consider Islam, Imaan and Ihsaan as Ibaadaat? ..................... 668
Class Thirty One ....................................................................................................... 670
A Brief Summary of Chapter Three ........................................................................... 670
Duaa ....................................................................................................................... 671
The Importance of Duaa ......................................................................................... 673
A Verse on Duaa in Surat Al-Baqarah ...................................................................... 675
It is a Direct Answer from Allah ................................................................................ 675
Allah Did Not Use the Third Person Pronoun ........................................................... 678
Allah Did Not Say I Will Answer If I Will .................................................................... 678
The Condition Comes After the Result ..................................................................... 678
Allah Used Ithaa and Not In ...................................................................................... 679
Ithaa Also Comes to Mean a Large Quantity ............................................................ 682
Allah Responds to the Invocation of the Supplicant................................................. 683
Ibaadee Refers to a Large Quantity of Servants ....................................................... 683
Allah Used Innee to Add Extreme Emphasis ............................................................. 685
Khawlah Bint Thalabah ........................................................................................... 686
Why Does Some Duaa Go Unanswered? ................................................................. 686
Duaa is Ibaadah ...................................................................................................... 688
The Definition of Ibaadah ......................................................................................... 688

The Sharee Meaning of Duaa.................................................................................. 689
The Author is Referring to Duaa Al-Masalah .......................................................... 690
The Proof of the Author on Duaa ............................................................................ 690
The Categories of Asking Other Than Allah .............................................................. 692
Asking a Dead Person................................................................................................ 692
Asking One Who is Alive ........................................................................................... 692
Asking the Jinn .......................................................................................................... 693
The Ruling on Saying Waa Mutasimaah and Similar Statements ............................. 695
Speaking to the Dead in the Context of a Sermon to Oneself and Others ................. 696
Calling the Jinn Using Yaa......................................................................................... 696
Is it Permissible to Ask Others to Make Duaa For You? ........................................... 696
Class Thirty Two ....................................................................................................... 701
Khawf ...................................................................................................................... 701
Two Avenues of Proof for What Constitutes Shirk .................................................... 701
The Proof of the Author on Khawf ........................................................................... 703
Types of Fear ........................................................................................................... 704
The First Type: The Natural Fear .............................................................................. 704
The Second Type: The Prohibited Fear ..................................................................... 707
The Four Categories of Compulsion .......................................................................... 709
The First Category: Ikraah ......................................................................................... 709
The One Threatening Must Be Able to Carry Out the Threat ................................... 710
You Have to Believe He Will Carry Out the Threat ................................................... 710
The Threat Must Be Imminent .................................................................................. 710
There Is No Ikraah If You Have a Choice ................................................................... 710
The Level of Harm for Ikraah .................................................................................... 711
You Cannot Be a Mutadi in Ikraah ........................................................................... 712
The Second Category: Mashaqqah ........................................................................... 714
The Third Category: Slight Hardship ......................................................................... 714
The Fourth Category: Al-Wahn Wal-Jubn ................................................................. 714
The Third Type: Reverential Fear ............................................................................. 714
Is All Fear of Allah Praiseworthy? ............................................................................. 715
The Levels of Fear from Allah ................................................................................... 716
Fear of the Plan of Allah............................................................................................ 716
Fear of a Bad End ...................................................................................................... 717
Fear of Jahannam and Being Deprived of Seeing Allah ............................................ 718
The Fourth Type: Secret Supernatural Fear .............................................................. 719
The Difference Between Khawf and Khashyah ......................................................... 721
Class Thirty Three .................................................................................................... 723
Rajaa ...................................................................................................................... 723
The Definition of Rajaa ........................................................................................... 723
Types of Rajaa......................................................................................................... 724

Natural Hope ............................................................................................................. 724
The Ibaadah Type of Rajaa ....................................................................................... 724
The Praised and Dispraised Forms of Rajaa ............................................................. 724
The Praised Form ...................................................................................................... 724
The Dispraised Form ................................................................................................. 727
The Proof of the Author on Rajaa ............................................................................ 729
Fear, Hope and Love ................................................................................................ 732
Tawakkul ................................................................................................................. 733
What is Tawakkul? ................................................................................................... 734
Types of Means ......................................................................................................... 735
The Proof of the Author on Tawakkul ...................................................................... 735
The Forms of Tawakkul ............................................................................................ 737
Trust and Reliance Upon Allah .................................................................................. 737
Secret Trust and Dependence................................................................................... 737
Relying on Someone in Affairs and Feeling Low in Those Matters .......................... 738
Giving Someone Permission to Represent You in Some Matters ............................. 739
The Ruling on Certain Statements About Tawakkul .................................................. 739
The Importance of Tawakkul.................................................................................... 742
The Story of Qaadhi Al-Maaristaan .......................................................................... 743
Verses on Tawakkul ................................................................................................. 746
The Story of Al-Mansoor and the Prisoner ............................................................... 748
The Story of a Prisoner from The Innocent Man ....................................................... 749
Class Thirty Four ...................................................................................................... 752
Raghbah, Rahbah and Khushoo............................................................................... 752
Raghbah .................................................................................................................. 752
The Definition of Raghbah ....................................................................................... 752
The Story of Urwah Ibn Az-Zubayr Ibn Al-Awwaam ................................................ 753
Raghbah in Duaa ..................................................................................................... 756
Raghbah is an Ibaadah ............................................................................................. 756
Rahbah .................................................................................................................... 757
The Definition of Rahbah ......................................................................................... 757
The Difference Between Khawf and Rahbah ............................................................ 757
When is Rahbah Shirk? ............................................................................................ 758
Khushoo ................................................................................................................. 759
The Definition of Khushoo ...................................................................................... 759
When is Khushoo Ibaadah? ..................................................................................... 760
When is Khushoo Shirk? .......................................................................................... 760
The Difference Between Khushoo and Khudhoo .................................................... 761
The Importance of Khushoo and How to Attain It ................................................... 761
Examples of the Salaf in Khushoo............................................................................ 763
The Proof of the Author on Raghbah, Rahbah and Khushoo .................................... 764
Raghbah and Rahbah in Ibaadah .............................................................................. 766
Khashyah ................................................................................................................. 767
The Definition of Khashyah ...................................................................................... 767
The Difference Between Khawf and Khashyah ......................................................... 767
When is Khashyah Shirk? ......................................................................................... 770
The Proof of the Author on Khashyah ...................................................................... 770
The Importance of Khashyah and the Status of the Salaf In It................................... 771
Class Thirty Five ....................................................................................................... 776
Inaabah ................................................................................................................... 776
What is Inaabah? ..................................................................................................... 776
The Relationship Between Inaabah and Khashyah ................................................... 780
What is the Biggest Sign that One Has Inaabah in Their Heart? ................................ 781
The Levels of Inaabah .............................................................................................. 781
The First Level: The Inaabah from Shirk to Tawheed ............................................... 782
The Second Level: The Inaabah of Al-Muttaqeen..................................................... 782
The Third Level: The Inaabah of Al-Muhsineen ........................................................ 783
How Do We Know Inaabah is Different to Tawbah? ................................................. 787
The Two Types of Inaabah ....................................................................................... 788
Al-Inaabah Ar-Rububiyyah ........................................................................................ 788
Al-Inaabah Al-Ilaahiyyah ........................................................................................... 789
When is Inaabah Shirk?............................................................................................ 789
What is the Difference Between Inaabah and Raghbah? .......................................... 789
The Proof of the Author on Inaabah ......................................................................... 789
Submission to Allah is Two Types ............................................................................. 790
Class Thirty Six ......................................................................................................... 793
Istiaanah ................................................................................................................. 793
Istiaanah is on the Pattern of Astafal ..................................................................... 793
The Meaning of Istiaanah........................................................................................ 795
Forms of Istiaanah .................................................................................................. 795
The First Form ........................................................................................................... 795
The Second Form ...................................................................................................... 796
The Third Form .......................................................................................................... 797
The Fourth Form ....................................................................................................... 798
The Fifth Form ........................................................................................................... 798
The Sixth Form .......................................................................................................... 798
The Proof of the Author on Istiaanah ...................................................................... 803
The Ayah ................................................................................................................... 804
The Hadith ................................................................................................................. 807
Inspirational Conclusion on Istiaanah...................................................................... 808
Class Thirty Seven .................................................................................................... 814
Istiaadhah ............................................................................................................... 814

The Definition of Istiaadhah .................................................................................... 814
Forms of Istiaadhah ................................................................................................ 814
The First Form ........................................................................................................... 814
The Second Form ...................................................................................................... 815
The Third Form .......................................................................................................... 816
The Fourth Form ....................................................................................................... 817
Can You Say I Seek Refuge in Allah and Then in You? ............................................... 819
The Proof of the Author on Istiaadhah .................................................................... 820
Istighaathah............................................................................................................. 821
The Definition of Istighaathah.................................................................................. 822
Forms of Istighaathah .............................................................................................. 822
The First Form ........................................................................................................... 822
The Second Form ...................................................................................................... 823
The Third Form .......................................................................................................... 824
The Fourth Form ....................................................................................................... 825
The Proof of the Author on Istighaathah .................................................................. 825
What is the Difference Between Istiaanah, Istiaadhah and Istighaathah? .............. 826
What is the Relationship Between Istiaanah, Istiaadhah, Istighaathah and Duaa? 827
Can You Do Istiaanah, Istiaadhah and Istighaathah in Jinn? ................................... 827
Inspirational Conclusion on Istiaanah, Istiaadhah and Istighaathah........................ 831
Istighaathah For Guidance During Fitan ................................................................... 839
CLASS ONE
INTRODUCTION
As we promised, this is the start of the explanation on the Usool Ath-Thalaathah (the three
fundamental principles). As you all know, it is a booklet, not a book, a booklet on Tawheed,
and we have mentioned it many times. It is very small in words but has some great, great
meanings. These meanings, no one can be ignorant of. Scholars have always discussed this
book and taught it among the first that is taught in Tawheed. If you really look into the three
principles and what he means about those principles, they are in reality the matters you are
going to be asked about in your grave. So you need to know those three principles, really as
best as one knows, and you need to apply them so when you are asked about them in the
grave, you quickly go through them Inshaa Allah Taaala.
KNOWLEDGE IN ISLAM IS TO BE TAKEN GRADUALLY

We start gradually because knowledge in Islam is to be taken gradually. You do not wake up
overnight an Aalim or a Shaykh. Ibn Abdil-Barr in his book Al-Jaami said az-Zuhri said:
Whoever seeks to get knowledge in a lump sum overnight, it (knowledge) ends up leaving
him in a lump sum. Knowledge is to be attained slowly, over days and nights.
Knowledge needs patience and it needs persistence. It is a step by step process. You do not
go for example to some in depth Aqeedah books and then you end up getting frustrated,
facing complex matters you cannot break down, which you would have been able to do had
you went in a step by step process. Some brothers tell me they are studying Aqeedah and
Tawheed books that Ulamaa have had a hard time breaking down. The bigger problem is
they are studying it on their own and to top that off, they are not even studying it in the
language of the author. So explain to me how you can understand it like that? If you are
unable to get to a teacher, which many are, especially in this day and age, that is a whole
different story but you still have to at least know how to start.
Now this is a starter book on Tawheed. You can sit and read this book right now and before I
even finish this introduction, you can probably be done reading it. It still needs to be broken
Page | 1
down (sentence by sentence) so the student of knowledge understands the deep meaning
of what the book really entails. If you start in the step by step process and you find it
difficult (which you may), never ever give up. This simple book that you have before your
hand, I studied it cover to cover with eleven different Shuyookh. Portions of it I studied with
even more than that, but the entire booklet with eleven different Shuyookh.
Al-Khateeb al-Baghdaadi in his book al-Jaami narrated that a student of knowledge went to
the Shuyookh of Hadith to learn. He found knowledge of Hadith is very difficult, he got
frustrated and he said this is not for me. One day he was walking and he saw water dripping
on a stone, maybe a spring. If you have ever seen a spring, especially where water has been
dripping on a stone for years and years, or even if you look at a fountain that has been
dripping on a stone or even cement, the water dents the cement or the rock over the years.
He said to himself wow, look at that. Water as light as it is, Lateef ( ( )soft and mild), it
affected the stone as hard as it is. He said knowledge is softer and lighter than water, and
my heart and my mind are not as hard as a rock. He went back to studying Hadith and
became a very reputable, famous scholar of Hadith.
Start gradually and as you go on, move forward patiently. This is the start of the classical
study we mentioned and it is to create, I am not going to say students of knowledge, Inshaa
Allah it is to create Ulamaa. The other lectures we did and we will continue to do, like the
University of Yusuf, The Ultimate Pleasure, The Love and Fear Series, the question and
answers. They are informative and inspirational, there is definitely knowledge in them but
that is not what makes an Aalim. Those kind of lectures are not what can make an Aalim. If
you hear a lecture here, attend a two day seminar, an event and trailer here and there, that
is good. But if that is what makes an Aalim then the whole Ummah are Ulamaa because
your fathers have been attending Jumuah for about fifty or sixty years, and they have been
attending lectures between Maghrib and Ishaa for a similar time. There is a structured
study to becoming a student of knowledge and an Aalim. There are an uncountable number
of benefits in studying Islam in the classical way. This is a step by step process that will
encompass the Madinah program Inshaa Allah and even more than that Biithnihi Taaala, if
Allah blesses us to continue.
The next issue, many people from all over the world want to come and study with us and I
really say it with no exaggeration Alhamdulillah. Especially from UK, Europe, parts of the US
and even some Arab countries. As you know, we do not have resources and a very well
established place to accommodate such number of students yet. My father has taught me
never to charge or take anything for Dawah and has done so throughout his career,
whether it may be a marriage, seminars, lectures, classes like this or even more than that.
So you can study with us through the internet until Allah finds us a way out. I mention this
because many ask if it is the same as studying with you.
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THE THREE LEVELS OF STUDYING

Back in the day, the students of knowledge had three levels of studying. The first one is AsSamaa al-Mubaashir (
), immediately learning from a Shaykh. Those who are
attending, that is as-Samaa al-Mubaashir. That is the best and the reward for that in itself is
immense. The next one is al-Waasitah (), between you and the Shaykh is a mediator.
So if one of you goes and conveys this whole message to another person, that is Waasitah.
You were the mediator between me and that person you taught. Some used to do that,
especially business men or farmers, they would take turns in learning and teaching each
other. The third one is Wijaadah (), to find a book written by a Shaykh and study from
it.
Now where does learning for example, from a Shaykh on Youtube come in? In my opinion, it
is a little higher than number two because you are not learning through a mediator, you are
learning from the Shaykh but you are learning possibly through the internet. And it is
definitely not Wijaadah, it is not taking a book and studying from it. So it is really between
the number one and number two. Through the internet one can even interact these days
through emails or he can call the Shaykh that he is learning from, so in reality it has become
a notch under as-Samaa al-Mubaashir. That is not to minimise going to a Shaykh. One
should not resort to Wijaadah, Waasitah or any other means if he can find a direct Shaykh. If
you find a righteous Shaykh and he is in the end of the world, you pack your bags and go if
you are able to go and learn from him. If Allah blesses us in the future and we can
accommodate, we would love for everyone Inshaa Allah to join us.
Learning from a Shaykh in person has its benefits, like you see his private life, his manners,
his attitude, his Ibaadah and you see how he reacts to things. Outside of the regular
Madinah curriculum, my father made sure to contact the major Shuyookh of our time (many
of them who are now dead) and made sure that I studied with them. The last one for
example was Shaykh Muqbil and I always used to make Duaa to learn from him but I was
not able to go to Yemen. He was kicked out of Saoodiyyah in the late seventies, and I was
not able to go to Yemen. Then Subhan Allah in the year 2000, he came to Los Angeles in
California to get medical treatment.
I immediately headed there and stayed with him in his house. Then suddenly in the middle
of the treatment, it was Dhul-Hijjah so he decided to go to Makkah to make Hajj and return.
When he went to Makkah, an article broke out in some newspaper in California, that Shaykh
Muqbil who is a radical is in the United States and how did they let him in. So immediately,
the embassy in Saoodiyyah revoked his visa. I say Inshaa Allah that was possibly from my
Duaa because a few weeks later he died, Rahmatullahi Alayhi. I always think of it and say
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Alhamdulillah, it might have been my Duaa that he came all the way from Yemen to LA for
medical treatment, I learned from him, then he went back and shortly thereafter he died. So
if you can pursue a reputable, righteous Shaykh who fears Allah and is not a lowlife,
deluded, sell out modernist or a promoter for the Kufr or Kuffaar, or those who work for
governments, if you can find that then surely go ahead and learn from him and follow him
even if he is in the end of the globe.
The Salaf used to consider it a negative characteristic for one to study from books alone.
They said:

If your Shaykh is your book, your mistakes are more than your correctness. When Shaykh
Ibn Uthaymeen was asked about one who studies through audio tape, he encouraged it but
he said learning directly is better because you can discuss and ask. You can apply that factor
today because you can ask us, you can email us and you can call us by phone to ask, and
those who are in the classical study with us will get precedence in answering their questions
Inshaa Allah Taaala.
WRITING IS THE TREND OF THE SALAF

Those of you who attended here without pen and paper, you have to go and get your pen
and paper. Invest in some pen and paper and write, or you can take notes on your laptop or
phone like some here are doing. Whatever method you use, you should document down
your knowledge. You should try your best to possibly even type verbatim, and that is your
back up. Jotting down notes on your laptop is great. One time I was in North Carolina and a
brother was on his phone. Back then I was just recently getting into the technology, and I
sort of scolded him for using the phone. After the lecture, he came respectfully to me and
showed me his phone, he said look Shaykh, these are all the notes from your lecture. I said
Subhan Allah because back then I did not know they also use phones to take notes. So one
needs to write down his knowledge.
When I was seven years old I was in Madinah and my father was a student. An Iraqi student
with my father, he was from Saamarraa Rahmatullahi Alayhi (he got killed in 1980 in Iraq),
he came to me and told me your father is a lion, in class he writes every single word down.
And then I used to notice my father in the Haram, in his classes outside the university where
I saw him, he would write everything down and always record every single lecture and we
still have the tapes until today. So I took it upon myself to do the same, I never ever sat
before a Shaykh where I did not write every single thing he said. There are some exceptional
things you do not write or that you miss, but I tried my best to write everything verbatim. In
fact, I always refer to my notes that I took from Shuyookh.
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Writing is the trend of the Salaf. Abdullah Ibn Amr used to write the Hadith of the Prophet
sallallahu alayhi wa sallam until Quraysh deterred him from that. Then the Prophet
sallallahu alayhi wa sallam said proceed and write, the Prophet sallallahu alayhi wa sallam
encouraged him to write the Hadith.
In Sunan ad-Daarimi, Muaawiyah Ibn Qurrah Ibn Abi Iyyaas said:

If you do not write knowledge, your knowledge is not considered anything. Those who do
not write knowledge, their knowledge is not considered anything. They may have possibly
meant Hadith but even if they did mean that, it still applies to this kind of study that we are
doing today. Saeed Ibn Jubayr used to write what he hears in sand if he does not have
anything to write it down, and when daylight breaks or he finds something to write it down,
he goes and writes it down. Similar things about writing are narrated by al-Muwardi, alKhaleel Ibn Ahmad and others. They either documented or encouraged knowledge to be
documented.
AL-USOOL ATH-THALAATHAH
We will start slow and pick up speed as time goes by. Like I said, this is the first of our
classical study Inshaa Allah. Everyone should have a copy of this book and these days
Alhamdulillah you do not have to go out and buy it, you can go ahead on the internet and
print it. I think it is about five pages or so in English or close to that. Before I start, to avoid
confusion, the author starts with an introduction of four matters before he gets to the three
matters. Then he goes and talks about the three matters (which is the core book) and then
there is an ending and a conclusion at the end of the book that we will talk about Inshaa
Allah Taaala.
Like I said, the book is no more than five pages but it has great, immense benefits. We will
take it line by line, possibly even word by word. Today we are only going to take BismillahirRahmaanir-Raheem, I do not think we are even going to finish Bismillahir-RahmaanirRaheem, so we will probably only take Bismillah. He starts off with Bismillah, the Basmalah
(( )Bismillah is called the Basmalah). The author starts with Bismillahir-RahmaanirRaheem and we are going to break that down point by point. As students of knowledge,
your understanding to do Bismillah is not like any regular person. There are 1.5 or 1.8 Billion
Muslims that are outside and if you ask them why they are saying Bismillah to matters,
many may not even know that. As a student of knowledge, you are supposed to get the
entire perspective as to why you are saying Bismillahir-Rahmaanir-Raheem to everything.
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Now you should come out with a different understanding as to why you say BismillahirRahmaanir-Raheem.
CHAPTER ONE
THE BASMALAH

ASPECTS OF TAWHEED IN THE BASMALAH
TAWHEED AL-ULOOHIYYAH
When you say Bismillahir-Rahmaanir-Raheem, you are exerting your entire Tawheed to
Allah in that matter that you are saying Bismillah to. It has all aspects of Tawheed in it.
When you say Bismillah, you are saying Bismillah, Allah permits me to do this, Athinallahu
Lee (
) . And if Allah did not permit me, I would not do it. So when you are saying
Bismillah, you are saying I am doing it for the sake of Allah because Allah permitted me to
do this. Allah allowed me to do this, Athinallahu Lee. I am doing it for Your sake Yaa Allah
because You permitted and allowed me to do this.
That is why you do not say Bismillah when you are committing a sin, may Allah guard us and
protect us from that. If someone is drinking alcohol, Laa Samahallah (
) , they do
not say Bismillah. You do not say Bismillah because if you say Bismillah, you are actually
getting two sins. You are saying that Allah permitted you and Allah never permitted that,
and you are getting the actual sin for drinking the alcohol. So you are getting two sins if you
do say Bismillah, even though believe it or not it is a trend in some Muslim countries that
they say Bismillah before drinking alcohol.
That is Tawheed al-Uloohiyyah (
). Bismillah, Allah permitted me to do this, I
am doing this for the sake of Allah. We are doing this by the permission of Allah, this is
Tawheed al-Uloohiyyah.
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TAWHEED AR-RUBUBIYYAH
When you write down, who gave you the power to write? Allah gave you the power to
write. So when you say Bismillah, you are saying I could not have done this without the
power Allah has given me. Bismillah, I do this by the power Allah has given me. Bismillah I
eat, because Allah has given me this provision and because had it not been for the power
Allah has given me, I would not be able to chew it. Bismillah I write, because if it was not for
Allah giving me the power, my hand would not be able to move (it would be paralysed).
That is like saying Laa Hawla wa Laa Quwwata Illah Billah (
) . If it was
not for the power that Allah has given me to do this act, I would not have done this act.
That is why Allah says:
: ...
And whatever of blessings and good things you have, it is from Allah. (Surat an-Nahl: 53)
Every provision you have is from Allah. So that is the second aspect, that is Tawheed arRububiyyah (
).
TAWHEED AL-ASMAA WAS-SIFAAT

You are seeking blessing by the name of Allah. Bismillah, you are using the name of Allah to
bless whatever you are doing. When you are using the name of Allah and then following
with Ar-Rahmaan and Ar-Raheem, those are names, qualities and attributes of Allah that we
will discuss Inshaa Allah. You are using the name of Allah to bless the act you are doing, so
that is Tawheed al-Asmaa was-Sifaat (
) . That applies to any matter
that you say Bismillahir-Rahmaanir-Raheem (Basmalah) to.

When I say Bismillah to eat or to sit an exam for example, I say Bismillah to bless that matter
(that is Asmaa was-Sifaat). Allah gave me the power to eat or to write, that is Rububiyyah. I
do this for the sake of Allah, by the permission of Allah, He permitted me to do this and it is
Halaal so I am doing it, that is Tawheed al-Uloohiyyah. And likewise, take it for everything
else. When you say Bismillah, now you are going to get a different perspective of why you
are saying Bismillah. Sometimes you are saying it because you read a Hadith to say it, now
you understand why you are saying it.
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LINGUISTIC RULES IN THE BASMALAH

THE FIRST RULE
The Baa in Bismillah is Istiaanah ( )and Tawakkul (), to seek help and
dependence on Allah. The grammatical rule in Arabic is al-Jaar wal-Majroor Fil-Basmalah
Mutaalliqun Bi-Mahthoof Taqdeeruhu Filun Laaiqun Bil-Maqaam (
) .
When you say Bismillah in Arabic, it automatically implies you are saying Bismillah I eat,
Bismillah I drink or Bismillah I write. You do not have to say the act that you are saying
Bismillah to, you do not have to specify I eat, I drink or I write. The Arabic language
eliminates the need to mention the act you are saying Bismillah to, it is automatically
implied. You do not have to say the word I eat, you do not have to say the word I drink, it is
automatically implied in Bismillah. That is among the beauties of the Arabic language.
When you eat and you say Bismillah, it is like saying Bismillah I eat even though you do not
tag on the word I eat. I want you to understand this fully. If you are writing and you say
Bismillah, it automatically means Bismillah I write. Al-Jaar wal-Majroor Fil-Basmalah
Mutaalliqun Bi-Mahthoof Taqdeeruhu Filun Laaiqun Bil-Maqaam, that is the grammatical
Arabic rule. Now we established that rule, every time I say Bismillah, it automatically means
Bismillah I eat, Bismillah I drink if I am drinking, Bismillah I am riding in my car.
THE SECOND RULE

It always comes after the name of Allah, note I always said Bismillah I eat, I never said I eat
Bismillah. There is a big difference. Why is it Bismillah I eat, not I eat Bismillah? The scholars
of Nahuw said for two reasons. First of all, the name of Allah comes first in the sentence to
bless it.
Secondly, that slight change makes a huge difference because when you delay naming the
act in Arabic grammar (by saying Bismillah I eat instead of I eat Bismillah), in essence it limits
your action solely for the sake of Allah. The grammatical rule is Takheer al-Aamil Yufeed alHasr (
) . Bismillah I eat, I do not eat by any name other than Your
name. You limit it for the sake of Allah, that is the difference between saying Bismillah I eat
and I eat Bismillah. Only for you Yaa Allah I write, only for You Yaa Allah I drink, for Your
sake.
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PROOFS FOR BEGINNING WITH THE BASMALAH

Why does he start with Bismillah? This is a matter of Ibaadah and when you do Ibaadah, the
burden of proof is on you. You have to bring proof when you are doing an Ibaadah, the
burden is on the one doing the Ibaadah to bring proof.
IT IS IN ACCORDANCE WITH THE QURAN

The Quran starts with Bismillah, he is starting with Bismillah to bless his work.
There are a hundred and fourteen Bismillahir-Rahmaanir-Raheem in the Quran. There are a
hundred and thirteen at the start of the Surahs because Tawbah does not have BismillahirRahmaanir-Raheem, but in Surat an-Naml:

:

Verily! It is from Sulaymaan and verily! It (reads): In the Name of Allah, the Most Beneficent,
the Most Merciful. (Surat an-Naml: 30)
This compensates for the one missing in Surat at-Tawbah. Ibn Abbaas said the Prophet
sallallahu alayhi wa sallam did not know the beginning and end of Surahs except by
Bismillahir-Rahmaanir-Raheem.
THE PROPHET BEGAN HIS LETTERS WITH BISMILLAHIR-RAHMAANIR-RAHEEM

In Bukhari and Muslim, from Muhammad sallallahu alayhi wa sallam to Heraclius, he
started that letter with Bismillahir-Rahmaanir-Raheem and then he said be peace be upon
those who believe:

In Sulh al-Hudaybiyyah (
)when the Prophet sallallahu alayhi wa sallam made
a treaty with Quraysh, Suhayl Ibn Amr came to do the treaty with the Prophet between him
and Quraysh. He told Ali:

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Start and write, and say Bismillahir-Rahmaanir-Raheem.

Az-Zuhri narrated a similar Hadith like that. Ibn Hajr said it is the trend of the scholars and
that which is settled upon, that they always start their works with Bismillahir-RahmaanirRaheem. Abu Bakr did the same when he sent Anas Ibn Maalik to Bahrain. He sent a letter
with him about Sadaqah and he started it with Bismillahir-Rahmaanir-Raheem.
THERE IS AN ALLEGED HADITH ABOUT THE BASMALAH

There is an alleged Hadith that any important matter which does not start with BismillahirRahmaanir-Raheem is cut off from all good. Aqta (), and in another narration Abtar
(). The Hadith is narrated in Ibn Hibbaan and other books and it is weak. It is weakened
by Ibn Hajr, as-Suyooti, al-Albaani and other scholars. Some tried hard to authenticate but it
is weak. Had that direct Hadith on starting with Bismillah been authentic, we would not
have had to mention the other proofs. That Hadith would have been sufficient but because
that Hadith is weak, we cannot use it as proof so we resorted to other proof to establish
that saying Bismillah on matters like writing books is permissible.
Like I said, some scholars tried very hard to authenticate the Hadith, but it is really a weak
Hadith and it cannot be authenticated for many reasons that we do not want to get into
right now. In fact there is an entire booklet on how the Hadith is weak, Al-Aqaaweel AlMufassalah Li-Bayaan Hadith Al-Ibtidaa Bil-Basmalah (
) , from Shaykh al-Kittaani (a famous scholar of Hadith from Maghrib who

died around eighty years ago) Rahmatullahi Alayhi.
THE BLESSING IN THE BASMALAH

We say Bismillah to bless whatever we say Bismillah on. Bismillahir-Rahmaanir-Raheem, to
bless whatever act you are doing. Islam encourages Bismillah in everything, every situation
that you are in.
When you are riding, Bismillah. Nooh told his people:
: ... ...
Embark therein, in the Name of Allah. (Surat al-Hud: 41)
When sacrificing:
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: ...

Eat from what which the name of Allah has been mentioned on. (Surat al-Anaam: 118)
When eating and drinking. In Bukhari and Muslim, Umar Ibn Abi Salamah said that the
Prophet sallallahu alayhi wa sallam told him:

Even in relationship with your wife (with your spouse):

When you are turning the lights off, when you are closing a bottle. Jaabir Ibn Abdullah in
Bukhari and Muslim said the Prophet sallallahu alayhi wa sallam said close your bottle with
the name of Allah, turn your light off with the name of Allah (with Bismillah).
Get used to mentioning the name of Allah in everything for Barakah in your life. That is one
of the reasons Barakah (blessing) has been taken out of our lives. When they resort to
materialistic means, we resort to Allah for our Barakah. Bismillah is your means to get
Barakah from Allah in everything you do, if you say Bismillah. If you get Allah on your side
for Barakah, what else do you need?

: ...
And if the people of the towns had believed and had the Taqwa (piety), certainly, We should
have opened for them blessings from the Heaven and the earth. (Surat al-Araaf: 96)
Allah will open for you blessings from the Heaven and earth, just say Bismillah. Barakah is
the blessing from Allah. If you ever wonder why there is no blessing in our time these days,
or in our food, our sleep or our recitation of the Quran, ask yourself have you been saying
the name of Allah and have you been saying it from your heart knowing its meaning? After
you listen to this glimpse today, you are coming with an entirely different perspective on
Basmalah Inshaa Allah.
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CLASS TWO
Last week, we gave a little introduction on our classical study of Al-Usool Ath-Thalaathah.
Then we mentioned the three aspects of Tawheed in Bismillah and two grammatical rules in
Bismillah. Then we mentioned proof for initiating your actions with Bismillah, because it is a
matter of Ibaadah that needs proof. Then we mentioned a portion of the blessings of Allah
when you say Bismillah. We are not done with Bismillah and here I say, you need patience,
we all need patience in our study. Sometimes we are going to pick up the pace and
sometimes we are going to slow down. Sometimes we are going to pick up the pace because
it is obvious, or in the future we are going to study it in more detail. Sometimes, like here,
we need to know it, this is our first verse in Bismillahir-Rahmaanir-Raheem. You have to fully
encompass the meaning and really, we can go into more depth in this, but we have to
understand as students of knowledge, somewhat of what Bismillahir-Rahmaanir-Raheem
means.
Having said that, when you do your outline, write the topic so I will not lose count. For
example, Bismillah, and then put the numbers under it, or an asterisk and the points that we
are talking about. It is a systematic study and it is not sporadic stuff, so organise it.
DO YOU SAY BISMILLAH OR BISMILLAHIR-RAHMAANIRRAHEEM?

The general rule is when there is no specific proof on a certain matter, you can say the
entire Bismillahir-Rahmaanir-Raheem. For example, writing a book, you are writing in day to
day activity, you can say Bismillahir-Rahmaanir-Raheem not just Bismillah. It is Mustahabb,
you can say Bismillah or Bismillahir-Rahmaanir-Raheem. In fact, matters like writing a book,
you have proof to back up saying the entire Bismillahir-Rahmaanir-Raheem, from what the
Prophet sallallahu alayhi wa sallam did in Sulh al-Hudaybiyyah (
). So a matter
where there is no specific proof, you can say Bismillah or Bismillahir-Rahmaanir-Raheem.

Now, there are matters where there is specific proof that the Prophet sallallahu alayhi wa
sallam only said Bismillah (Bismillah without Ar-Rahmaanir-Raheem). Like eating for
example, do you say Bismillah or Bismillahir-Rahmaanir-Raheem when you eat? In this
matter, there is specific proof. There is a Hadith in Sunan at-Tirmidhi narrated by Aishah
radhiallahu anha that the Prophet sallallahu alayhi wa sallam said, when you eat say
Bismillah. If you forget it in the beginning, then say:
Page | 12
Look at that, he did not say:

In this Hadith, the Prophet sallallahu alayhi wa sallam said Bismillah for eating and he
repeated it twice. Once if you say it originally and the second time, what to say if you forgot
it. Bismillah in the beginning and if you forget it, you say:
This Hadith is also narrated by Ibn Masood and Ibn Hajr Rahimahullah said this Hadith is the
most forthright Hadith on this matter (meaning saying Bismillah when you eat). The
problem for example is, an-Nawawi in his book Al-Adhkaar ( )said it is better to say
Bismillahir-Rahmaanir-Raheem when you eat, than it is to say Bismillah. Ibn Taymiyyah said
it is permissible to say Bismillahir-Rahmaanir-Raheem. However, Ibn Hajr commented on
the statement of an-Nawawi, saying I do not know where there is any proof to say it is
better to say Bismillahir-Rahmaanir-Raheem than it is to say Bismillah.
The Prophet sallallahu alayhi wa sallam said in a Hadith narrated by Samurah, If I tell you a
Hadith, do not add to my saying:
Do not add to Ahaadith I tell you. The general meaning of it is when you learn something, do
not add to that Hadith, but it also means in application (in Ibaadah). You yourself in your
private Ibaadah, do not add. If he did not say Ar-Rahmaanir-Raheem, do not add.
The Prophet sallallahu alayhi wa sallam was teaching a young boy (the Hadith we
mentioned last week). The Prophet sallallahu alayhi wa sallam does not ever hide anything,
specifically when he teaches. He is a legislator and when he sees something, he is legislating.
When he told Umar Ibn Abi Salamah, he said:
:
Say Bismillah.
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Some say what is the big deal here? Why are you making a big deal, Bismillah or BismillahirRahmaanir-Raheem? This issue is an issue of Ibaadah. In Ibaadah, we adhere strictly to proof
because anyone who adds to Ibaadah or any matter of Islam, it is like they are saying to
Allah and the Prophet sallallahu alayhi wa sallam, you do not know, I want to add a little bit
from my own. That is what you are saying when you are adding innovation in Islam.
In Hadith Muslim, Umaarah Ibn Ruaybah saw Bishr Ibn Marwaan raising his hands in the
pulpit on Friday. He said, may Allah disgrace those two hands:

He said I saw the Prophet sallallahu alayhi wa sallam on the pulpit and he never went
beyond this (meaning he raised his index finger). The Prophet sallallahu alayhi wa sallam
only did this, where did you come up with this? An-Nawawi commented on this and said the
Sunnah is not to raise your hands during the Khutbah. I wrote an article on this several
months ago because at a local Masjid here where I attended Jumuah, a young Khateeb got
up and commented on this saying you should not raise your hands. And you know,
commotion broke out, how can you say do not raise your hands? So you can refer to that
article for more detail on raising your hands in Jumuah.
Even more than the Hadith of Umaarah, in Mustadarak al-Haakim, Ibn Umar radhiallahu
anhu saw a man sneeze. What do you say when you sneeze? You say Alhamdulillah. The
man sneezed in front of Ibn Umar and said Alhamdulillahi was-Salaatu was-Salaam Ala
Rasoolillah (he added was-Salaatu was-Salaam Ala Rasoolillah). It has a beautiful meaning,
peace and blessings be upon the Prophet Muhammad sallallahu alayhi wa sallam. Some say
what is wrong with adding that, it is a nice addition to Alhamdulillah. Ibn Umar deterred him
from that addition. He wanted him to stick with Alhamdulillah, period. The Prophet
sallallahu alayhi wa sallam said Alhamdulillah, period.
Ibn Abdeen said it is disliked to add was-Salaatu was-Salaam Ala Rasoolillah when you
sneeze and say Alhamdulillah. As-Suyooti said it is affirmatively a vilified Bidah
(Alhamdulillah was-Salaatu was-Salaam Alaa Rasoolillah when you sneeze), even though
the Prophet sallallahu alayhi wa sallam started some of his Khutub with that. What is wrong
if you add praise to the Prophet sallallahu alayhi wa sallam to Alhamdulillah when you
sneeze? After you sneeze, say Alhamdulillah, period, because the Prophet sallallahu 'alayhi
wa sallam said Alhamdulillah, period. If someone responds to you, then when you are done,
go and say as-Salaatu was-Salaam Ala Rasoolillah a thousand times.
Here, we have the issue of eating. The Prophet sallallahu alayhi wa sallam is telling Umar
Ibn Abi Salamah:
Page | 14
:
He did not say, say Bismillahir-Rahmaanir-Raheem. You have the Hadith of Aishah and Ibn
Masood (the Hadith that Ibn Hajr said is the most forthright Hadith on this issue), so it is
best to stick with what the Hadith said.
There are some other matters where the Prophet sallallahu alayhi wa sallam specified only
Bismillah. For example, relationship with your spouse.
In Bukhari and Muslim:

When you go to the bathroom. Hadith Anas radhiallahu anhu:

Look at how Bismillah is specified in those. Other than these matters, where there is no
specific proof or a Hadith just mentioning Bismillah alone, you are free to mention the
entire Bismillahir-Rahmaanir-Raheem. Where the Hadith limits it to Bismillah, stick to
Bismillah.
THE NAME ALLAH

ALLAH: THE SOLE TITLE FOR THE LORD THAT FASHIONED EVERYTHING
Allah is a name that is only for Allah.

:
Lord of the heavens and the earth, and all that is between them, so worship Him (Alone)
and be constant and patient in His worship. Do you know of any who is similar to Him?
(Surat Maryam: 65)
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Do you know anyone who is similar to Him? Do you know what that question at the end of
this verse is? It is not a question that needs an answer. It is like a rhetorical question, it is a
question that is used to make a point. Some scholars said the meaning of this (do you know
of any similar to Him) is that there is no one other than Allah with the name Allah.
THE ROOT OF THE NAME ALLAH

Allah is derivative from the word Ilaah (). The root word is Ilaah, as Ibn al-Qayyim and
others said. Ilaah is from Uloohiyyah (oneship). Ilaah is oneship, that is the root word of
Allah. Sibawayh said Alif and Laam were added to Ilaah as an honour and Tadheem ()
to Allah. When you add it, then you add the Shaddah and you take one of the Hamzah out,
so it becomes Allah.
ALLAH USES ALLAH AND RABB IN THE QURAN

Look at how the Quran uses Allah and at other times it uses Rabb.
When Musa went to get the fire, his family were cold and he wanted light and fire, Allah
says in the Quran:

:
Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa. (Surat
Taha: 12)
Verily Musa, I am your Lord. He uses Lordship because the setting was that of Lordship.
Allah wanted to tell Musa, I take care of you and I sustain you. He is telling Musa, I protect
you, I guard you and I nourish you. What are those aspects of? Rububiyyah.
Then shortly thereafter, Allah uses Allah in the same talk to Musa. He says:

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And I have chosen you, so listen to what is revealed [to you]. Verily! I am Allah! La Ilaaha
Illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat
(Iqamat-as-Salat) for My Remembrance. (Surat Taha: 13-14)
The second time, Allah says I am Allah, not Rabbuka (). He said Rabb a few moments
ago, now He is saying Allah. Why? First, Musa was afraid so Allah is telling him I take care of
you, I protect you, I maintain you and sustain you. The second statement was in a speech
where Allah was telling Musa what is requested of Musa. That means Musa, you need to do
this and you need to do that. What are those aspects of? Uloohiyyah, so Allah uses Allah.
The verse said:

Worship me Musa, perform Salah. What are those? When you do those, they entail
Tawheed al-Uloohiyyah so that is why Allah said:

In the first one, and:

In the second one.
He could have used either one but these are to show you how sensitive the Quran is and
how Allah and Rabb are used.
ALLAH IS DIFFERENT TO ANY OTHER NAMES

When you call Allah, you say Yaa Allah (with the Alif and Laam before, meaning The). The
linguistic scholars and scholars of the Salaf all said you say Yaa Allah. Do you ever say Yaa AlJabbaar, Yaa Al-Kareem or Yaa Ar-Raheem? No, you say Yaa Kareem, Yaa Raheem, Yaa
Ghafoor (you take out the Al). In Allah, you say Yaa Allah with the Alif and Laam before it.
Unique, unlike any other names of Allah. Some like at-Tahhaawi and Ibn al-Qayyim used
that as proof to substantiate that that is the mighty name of Allah, the one if one uses it to
make a supplication, Allah will answer it. We will talk about that Inshaa Allah in the future
when we talk about Asmaa and Sifaat in detail.
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THE NAME ALLAH BY ITSELF IS NOT A DHIKR

It is in Duaa, it is in praise, it is in glorification, it is in the Shahaadah, but by itself it is not a
form of Dhikr that we were taught by the Prophet Muhammad sallallahu alayhi wa sallam.
So you do not go and say Allah, Allah, Allah one hundred times. You do not hold the beads
and say Allah one hundred times. You say Alhamdulillah, you say Bismillah, you say Laa
Ilaaha Illallah. You say Yaa Allah I need this, but Allah, Allah, Allah alone is not a form of
Dhikr that we were taught.
ALLAH IS THE NAME THAT ALL HIS OTHER NAMES FOLLOW

The name Allah does not follow any of the other names, the other names of Allah follow the
name Allah. Let me explain it with an example because you might have heard this statement
before, but an example is going to clear the confused faces that I see. Al-Quddoos, Al-Azeez,
Al-Jabbaar, Al-Khaaliq, all those are names of Allah. You do not say Allah is the name of AlAzeez, you do not say that. You do not say Allah is the name of Ar-Rahmaan. You flip it and
you say Al-Quddoos is the name of Allah. The first one is improper to say. You say Al-Azeez is
the name of Allah, Ar-Rahmaan is the name of Allah. So the other names follow the name of
Allah.
ASPECTS OF TAWHEED IN THE NAME ALLAH

We previously said in the last class that Bismillah entails all three aspects of Tawheed. You
submit all three forms of Tawheed in Allah for any matter you say Bismillah to. That is in
saying Bismillahir-Rahmaanir-Raheem or even Bismillah, and we mentioned that in the last
class.
Now I am going to say the name Allah includes believing in all three types of Tawheed and
implies that you must believe in all three types of Tawheed. Not even the name Allah, the
root of Allah (Ilaah) is the three types of Tawheed and entails that you must believe in all
three types.

Tawheed ar-Rububiyyah is included as part of Tawheed al-Uloohiyyah, but the opposite is
not true. The root word of Allah is Uloohiyyah (oneship) and included in the oneship is
Rububiyyah, so you have two types of Tawheed there. Then Allah the name itself is Asmaa
so that is Tawheed al-Asmaa was-Sifaat. That is three types of Tawheed in the name of
Allah, not even in the name of Allah but in the root word of the name Allah (Ilaah).
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THE MIGHTY NAME ALLAH

Allah is mentioned in the Quran two thousand, six hundred and two times according to alMujam al-Mufahras. It is the most popular name of Allah, the name chosen out of all the
names to say your Shahaadah. When you say Shahaadah, you say Ash-Hadu Alla Ilaaha
Illallah, it is chosen to say your Shahaadah.
When you utter that name, you are not uttering just any name, you are uttering the name
of the Majestic, the Revered, the Sublime. Allah is the name you shout when you are in fear,
to gain safety. Allah is the name that if you mention it in something scarce, seeking it to be
blessed, it becomes plenty and even more. The name that those who are in fear call, to
attain security. The name that those in distress call for relief. When they are in anguish,
agony and sorrow, you call Allah. No one troubled or worried calls the name of Allah except
that Allah relieves his troubles and his worries. There is not a poor that clings on to the
name of Allah except that Allah makes him affluent. There is not an ill who clings on to the
name of Allah except that he becomes healthy. The name when a distressed calls, he gets
provided with safety. When a weak calls that name, He gives him power and honour. When
an oppressed uses that name and calls that name (Allah), He grants him victory. Allah is the
name to call when you want mercy, call Allah. Allah is the name to call for abundance and
blessings. Allah is the name you call when you want to cleanse your sins. Allah is not any
ordinary name. Do you feel what the name Allah is?
If one comprehended the meanings of the names of Allah, he would live in ultimate
happiness. When you make Allah magnificent in your heart, your heart becomes the
strongest, most firm, most pure heart, and at the same time it becomes a merciful heart
because it has Allah in it. Allah is not any ordinary name. A heart that truly knows the
meaning of the name Allah could never belittle a sin. When you say Bismillah by Fardh from
Allah, you say the name of Allah by Fardh seventeen times. You have to say Bismillah
seventeen times a day in your Salah (in al-Faatihah), in addition to tens of times you have to
say it as Sunnah. Do not think it is just another normal word you are uttering, Allah is not a
normal word you are uttering. Some have a higher regard when they are mentioning the
names of their bosses, their kings, their spouses and their presidents, than they do when
they mention the name of Allah. Check the level of your Imaan by knowing your feeling
when you hear the name of Allah.
...

:
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And when Allah Alone is mentioned, the hearts of those who believe not in the Hereafter
are filled with disgust. (Surat az-Zumar: 45)
The level of gratification, the level of comfort, the level of content, the level of tranquillity
and happiness you feel when the name of Allah is mentioned, tells you the level of Imaan
you have in your heart because of that verse. When you are saying Allah, you are saying the
name of the One who raised seven skies with no pillars to hold them up. You are saying the
name of the One who lowered seven earths under you by the word of Kun Fayakoon (
) . And then He created you from an emitted semen, as beautiful and in the best of all
stature. Let that go through your mind every time you hear of a sentence with Allah in it.
More importantly, remember all that when you say Allah.

:

They made not a just estimate of Allah such as is due to Him. And on the Day of
Resurrection the whole of the earth will be grasped by His Hand and the heavens will be
rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as
partners with Him! (Surat az-Zumar: 67)
Do not be like those who underestimate Allah. Do not ever be like that when you hear His
name. It is something big, it is something huge.
AR-RAHMAAN AND AR-RAHEEM

AR-RAHMAAN
Rahmaan is the one who has the complete mercy, mercy that encompasses everything. This
name is unique in that it is among the exclusive names to Allah. Ar-Rahmaan is an exclusive
name to Allah. It is a name particular to Allah, Wasf ( ( )description), like an adjective
of mercy. Owner of the great, vast, ultimate, extensive mercy. The ultimate, complete
mercy that is exclusive to no one other than Allah, that is Ar-Rahmaan.
Words in Arabic that are on the form or scale of Falaan ( )indicate vastness and
abundance, extensive. Meaning words that rhyme with the word Falaan, like Rahmaan,
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Ghadhbaaan ( )and Sakraan ( )which are on the rhythm of Falaan (they all
rhyme). For example, take it in how it pertains to human beings. When you say Ghadhbaan
it means anger but not just anger, it means complete, enraged, ultimate anger. Atshaan
(( )thirsty) means utmost, entire, complete, full thirst. Likewise with Ar-Rahmaan,
and of course Allah has supreme examples. Ar-Rahmaan means a high scale of mercy that
only belongs to Allah. Ar-Rahmaan is mentioned in the Quran fifty seven times according to
Mujam al-Mufahras. Ar-Rahmaan, the Most Compassionate. Ar-Rahmaan, the Most
Gracious.
AR-RAHEEM
Ar-Raheem is a name which refers to the action, meaning the One whose mercy reaches to
others. This name applies to Allah but restrictedly applies to others. It is mentioned one
hundred and fourteen times in the Quran according to Mujam al-Mufahras. The mercy that
encompasses His creation. This word (Raheem) is on the scale of Faeel ( ). In Arabic,
words on the scale of Faeel are an intensified form of that action, reaching others. Allah is
the Most Merciful to the universe and to His creation.
The name restrictedly applies to others. You can have mercy to your children, to your
brothers and to your family. But of course, there is no way you can merely imagine
comparing the mercy of Allah to the mercy of any of His creation, or even the mercy of His
creations combined from the time of the creation until the Judgment Day. You cannot
compare it. It is not even the weight of a feather or an atom or even less than that,
compared to the mercy of Allah who is Ar-Raheem. Even though you may have some type of
mercy which no one can deny, you can never compare your mercy to the mercy of Allah.
That is what we mean when we say it restrictedly applies to others.
In Surat ash-Shoora, Allah says:

:
...
There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Surat ash-Shoora: 11)
In Surat al-Anaam, Allah says:

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:
No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and
Courteous, Well-Acquainted with all things. (Surat al-Anaam: 103)
AR-RAHMAAN AND AR-RAHEEM

Ar-Rahmaan is One who possesses the great, extensive mercy. Ar-Raheem is the One whose
mercy goes on to His servants and creation. The phrase Ar-Rahmaan Ar-Raheem indicates
the great, vast, ultimate mercy of Allah.
There is a difference between Ar-Rahmaan and Ar-Raheem. No one can be named ArRahmaan but some people of His creation can be named Ar-Raheem. No one can be named
a name exclusive to Allah. Rahmaan is a restricted name to Allah, you cannot name that
name. The utmost, the complete and the full mercy is only to Allah, you cannot have that. It
is not a characteristic in you, so you cannot have that. Just like you cannot name Allah
because you do not have the characteristics of Allah, you cannot name Ar-Rahmaan. It is an
exclusive name to Allah.
Likewise, you cannot name Al-Khaaliq (the Creator), Ar-Razzaaq (the Sustainer), Al-Ahad, AsSamad, Al-Baari, Al-Qayyoom. Al-Khaaliq for example is One who creates something with no
similar (no resemblance, no comparison, no similar comparison to it). Can you create
something like that? You cannot, so you cannot be called Al-Khaaliq because you do not
have that characteristic. Al-Baari is the Maker, One who makes something free from any
deficiency. Can you make anything free of any deficiency? Of course you cannot do that, so
you cannot be called Al-Baari.
Then there are some names that you can be named, like Ghani, Malik, Azeez, Jabbaar.
In the Quran, Allah describes the woman who accused Yusuf:
...

:
And women in the city said: The wife of Al-Azeez is seeking to seduce her (slave) young
man. (Surat Yusuf: 30)
The name of Allah is Al-Azeez and Allah calls her the wife of the Azeez. A Sahaabi during the
time of the Prophet sallallahu alayhi wa sallam was named al-Hakeem. Hakeem Ibn Hizaam,
Hakeem is a name of Allah.
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Allah said in the Quran:
...
:
Thus does Allah seal up the heart of every arrogant, tyrant. (Surat Ghaafir: 35)
He used the name Jabbaar to His creation. His name is Jabbaar and He uses that to His
creation. This word is used ten times in the Quran and nine out of those ten times it is for
people who are strong or oppressive, commit injustice, or those who do any type of Dhulm.
The last time Al-Jabbaar is mentioned is in Surat al-Hashr and it refers to Allah.
When a human is permitted to name those, in one way or another it is in a negative sense.
Even if mentioned positively, it has some kind of deficiency in it because you are human.
When you mention Allah, then there is none like Allah. It is the complete, positive, ultimate
example. It is the complete, utmost, positive quality of that name (whatever it means). That
is the difference between Ar-Rahmaan and Ar-Raheem.
Look in the Quran, Allah said in the Quran:
...
:
Truly, Allah is Ever All-Hearer, All-Seer. (Surat an-Nisaa: 58)

In Surat al-Insaan, Allah calls you that:
Verily, We have created man from Nutfah drops of mixed semen (discharge of man and
woman), in order to try him, so We made him hearer, seer. (Surat al-Insaan: 2)
Allah says about you:
And many times in the Quran, Allah says about Himself:

: ...
...
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And He is the All-Hearer, the All-Seer. (Surat ash-Shoora: 11)

Specifically this name Raheem can be named like that. You can name yourself or your child
that (Raheem).
Allah says in the Quran:
...
:
And He is Ever Most Merciful to the believers. (Surat al-Ahzaab: 43)

This is about the Prophet sallallahu alayhi wa sallam, He names His Prophet Raheema.
There are names from the names of Allah that you can be named, but always know that
there is no way you can compare your quality to the quality of Allah.
Musaylamah the Liar decided to call himself Rahmaan, an exclusive name for Allah. As a
punishment from Allah, Allah made him known as the Liar and exposed him. He chose the
exclusive name of Allah (Ar-Rahmaan), his name was Rahmaan al-Yamaamah. Allah clothed
him with the nickname the Liar, that he is known by all the way until the Judgment Day. If
you say Rahmaan al-Yamaamah, does anyone today know him? No one knows him. History
documents him as Musaylamah al-Kathaab (Musaylamah the Liar). That is his punishment
for trying to use an exclusive name of Allah. He became an example of a liar among the
residents of his cities and villages, the people in the deserts, the Bedouins and in history. A
punishment for one who tries to use the exclusive name of Allah.
So the first difference between Ar-Rahmaan and Ar-Raheem is that you can name ArRaheem but you cannot name Ar-Rahmaan because one is exclusive to Allah and the other
is not. Even with Raheem, there is different resemblance in the qualities (between creation
and the Creator).
Ibn Jareer, al-Faarisi and others said Ar-Rahmaan is for all the creation (evil and non evil,
human and non human), and Ar-Raheem is only for the believers. Ar-Rahmaan carries a
broader scope of meaning pertaining to the mercy of Allah. That is basically what al-Faarisi,
Ibn Jareer and others said and they used this proof:
...
:
And He is Ever Most Merciful to the believers. (Surat al-Ahzaab: 43)

So the first one is a broad form and the second one is only for the believers. Some scholars
objected to this, we do not want to get into that right now but some scholars objected to
that.
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Ibn Abbaas said they are soft, tender, gentle, Raqeeq ( )names, one of them is softer
than the other:
Meaning one carries more implication than the other, one is more merciful than the other.
Ibn al-Mubaarak said Rahmaan, if you ask He gives. Raheem, if you do not ask, He gets mad.
THE MERCY OF ALLAH

THE ATTRIBUTE OF MERCY
Ar-Rahmaan and Ar-Raheem give the quality of mercy to Allah. We affirm to Allah what He
affirmed to Himself, and what His Messenger the most knowledgeable of creation affirmed
to Him.

:
...
There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Surat ash-Shoora: 11)
: ...

No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and
Courteous, Well-Acquainted with all things. (Surat al-Anaam: 103)
We have two names that give the quality of mercy to Allah, so we affirm to Allah what He
affirmed to Himself, and what His Messenger the most knowledgeable human in the
knowledge of Allah affirmed to Him. We do it free of any Tashbeeh ( ). Tashbeeh means
comparison, we do not compare it. We do it free from Tamtheel (). Tamtheel means
the likening of the attributes of Allah, to attributes of His creation. Without Tahreef
(), without distorting the name or quality. Without Tateel (), without denial of
any of the qualities of Allah or any aspect of it. We will talk about this in the future Inshaa
Allah (in Aqeedah), when we talk about Tawheed al-Asmaa was-Sifaat in depth.
Allah says:
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:
Say (O Muhammad (sallallahu alayhi wa sallam)): He is Allah, (the) One. (Surat al-Ikhlaas:
1)
He is One without a partner or associate to Him. That is what everyone understands, but it
also means that He is One in His names, His qualities and His attributes. In His qualities, He is
Ahadun Fis-Sifaat (
) . Ahad in His actions, no comparison to Him. That is
what Ahad means, just like it means He is the One without a partner.
THE MERCY OF ALLAH

When one says Bismillahir-Rahmaanir-Raheem, any praise, any verse of Allah or any
glorification of Allah and you know its meaning, it is an Imaan energiser. It is an Imaan
booster right there. So you charge up your Imaan many times a day if you know what you
are really saying, not merely uttering it on your lips. That is why we talk about this in
somewhat of depth.
The terms (Ar-Rahmaan and Ar-Raheem) give the quality of mercy to Allah, so let us take a
quick glimpse at the mercy of Allah from some Ayaat and Ahaadith.
Say: O Ibaadi (My slaves) who have transgressed against themselves (by committing evil
deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is
Oft-Forgiving, Most Merciful. (Surat az-Zumar: 56)
Ali Ibn Abi Talib radhiallahu anhu said this is the most encompassing verse of Allah in the
whole Quran. Ibn Masood radhiallahu anhu said this is the most easing verse in the Quran.
Ash-Shawkaani said it is the most hopeful verse in the Quran. Why? Because it is
mentioning the mercy of Allah, He is giving hope. Who is He mentioning it to? The angels
who do not make mistakes, who are obedient to Allah and who are infallible? No, He is
mentioning it to sinners. Not just any sinners, sinners with the utmost crimes.
In Sahih Muslim and Sahih al-Bukhari, Abu Hurayrah said when Allah created the creation,
Allah wrote above His throne:
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My mercy precedes my wrath.
In Bukhari, narrated by Umar, the Prophet sallallahu alayhi wa sallam saw a woman seeking
her son and the companions were looking at the scene. When she finally found him, she
embraced him tightly and she began to nurse him. It was such a moving and emotional
scene. The Prophet sallallahu alayhi wa sallam and the companions were moved by that
gentle, tender love of a mother to her child. At that point, the Prophet sallallahu alayhi wa
sallam took the opportunity to teach the companions about the mercy of Allah. They saw
the mercy of a woman, and he wanted to teach them about the mercy of Allah. The Prophet
sallallahu alayhi wa sallam said, do you think a mother like that would harm her son? Do
you think a mother like that would put her son in a fire? They said no. They even said no
Wallahi, they said Wallahi no way. While she is alive, no way. He said Allah is more merciful
with His servants than this mother is with her child:

Some used to make the Duaa, O Allah, you know my mother is the most merciful human to
me on the earth, and I know You are more merciful to me than my mother is. She would not
let a punishment or harm get to me, so Yaa Allah I ask You to save me from any punishment.
In Sahih Muslim, Abu Hurayrah radhiallahu anhu reported that the Prophet sallallahu
alayhi wa sallam said mercy has one hundred parts (there is one hundred parts to mercy).
He sent down to the earth, one part of mercy. One part goes down to the jinn, to the human
and to the insects, and it is because of this one part that they have love amongst each other.
It is because of that mercy (one mercy), that they show kindness to one another. It is
because of that one mercy that a beast treats its young with affection. Allah reserved ninety
nine parts of the mercy for Him. This is the Hadith.
Do you understand Ar-Rahmaan Ar-Raheem now? Does that come to mind when you hear
Ar-Rahmaan Ar-Raheem?
ATTAINING THE MERCY OF ALLAH

The best way to attain the mercy of Allah (a practical way), is to say Astaghfirullah as a form
of Dhikr.
Look at the verse in Surat an-Naml, Saalih told his people:
: ...
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Why seek you not the Forgiveness of Allah, that you may receive mercy? (Surat an-Naml:
46)
Seek the forgiveness of Allah so that you may receive the mercy of Allah. Continuous Dhikr
of Astaghfirullah brings you the mercy of Ar-Rahmaan Ar-Raheem.
The mercy of Allah is unto the good doers.
...
Allahs Mercy is (ever) near unto the good-doers. (Surat al-Araaf: 56)
When Musa helped the two sisters with water, then he went and said:
:
...
My Lord! Truly, I am in need of whatever good that You bestow on me! (Surat al-Qasas:
24)
He showed some mercy and compassion, and it came back onto him.

:
Then there came to him one of the two women, walking shyly. She said: Verily, my father
calls you that he may reward you for having watered (our flocks) for us. So when he came
to him and narrated the story, he said: Fear you not. You have escaped from the people
who are Dhaalimoon (polytheists, disbelievers, and wrong-doers). (Surat al-Qasas: 25)
So when you show others mercy, it comes back at you. That is the second way of getting it.
In Sunan Abu Dawood, the Prophet sallallahu alayhi wa sallam said be merciful to people on
this earth, the One above the heavens will have mercy upon you. Be merciful to others on
this earth. Showing compassion and mercy like Musa did to your wife, your kids, your
students, your employees, those who you supervise and even the animals, it comes back at
you. This is by the Hadith.
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:
...
Allahs Mercy is (ever) near unto the good-doers. (Surat al-Araaf: 56)
Anas served the Prophet sallallahu alayhi wa sallam for ten years and never once did he
reprimand him. Do you think he never made any mistakes? Keep that in mind when you
treat others, to attain the mercy of Allah.
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CLASS THREE
This is our third class of Sharh Al-Usool Ath-Thalaathah. The previous two classes, we finally
completed Bismillahir-Rahmaanir-Raheem and I promise you Inshaa Allah to speed up the
pace a little bit. Our topic today is the first sentence after Bismillahir-Rahmaanir-Raheem,
which is Ilam Rahimak Allah.
KNOW MAY ALLAH HAVE MERCY ON YOU

Know, may Allah have mercy on you.
Some brothers asked me to slow down and if I do not slow down and I am not good at it,
then you always have the recording to go by.
THE IMPORTANCE OF KNOWLEDGE

The word Ilam with its variations is mentioned seven hundred and seventy nine times in the
Quran.
When you look at the story of Adam alayhis-salaam in Surat al-Baqarah and you analyse it,
you will see something within that story of the first creation Adam alayhis-salaam. Look at
it, it is in Surat al-Baqarah.

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And (remember) when your Lord said to the angels: Verily, I am going to place (mankind)
generations after generations on earth. They said: Will You place therein those who will
make mischief therein and shed blood - while we glorify You with praises and thanks
(Exalted be You above all that they associate with You as partners) and sanctify You. He
(Allah) said: I know that which you do not know. And He taught Adam all the names (of
everything), then He showed them to the angels and said, Tell Me the names of these if
you are truthful. They (angels) said: Glory be to You, we have no knowledge except what
you have taught us. Verily, it is You, the All Knower, the All Wise. He said: O Adam! Inform
them of their names, and when he had informed them of their names, He said: Did I not
tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you
reveal and what you have been concealing? (Surat al-Baqarah: 30-33)
Knowledge, Ilm within its variations is mentioned eight times in these four verses talking
about Adam and his creation. In these four verses, they are mentioned eight times. Whether
it may be Alam (
), the variation Talamoon () , Allama ( )or Allamtanaa
() , it is mentioned eight times in this chain of verses about Adam and seven hundred
and seventy nine times throughout the Quran.
Not only is Ilm mentioned in these four verses, but more delicate than that is Adam had a
virtue and an excellence that made the angels prostrate for him. The angels praise Allah
more than Adam, the angels glorify Allah more than Adam and they thank Him more than
Adam, but he has the superiority of knowledge and the application of knowledge.
As a Khaleefah on this earth, as Allah said:

Knowledge is of the essence. An Ummah that wants to lead all the other Umam ( )is an
Ummah of knowledge, it definitely has to have knowledge. With lack of knowledge, Shirk
seeps into the nation, destroying the nation and decaying it just like it decays an individual
(it decays anything that it seeps into). Everything requires knowledge, not just Tawheed
(which is the heart and the core of knowledges), but even manners require knowledge. If
you do not have knowledge for manners, they become tainted. Standards require
knowledge. Today, you see people who are called heroes when in reality they are cowards.
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Today without knowledge, free mixing and mingling becomes freedom and independence.
With no knowledge, attacking, degrading and transgressing upon Islam, Allah subhaanahu
wa taaala and the Prophet Muhammad sallallahu alayhi wa sallam is considered intellect,
knowledge and freedom of speech. Ilm is so important that the more you see the lack of it,
the closer we are to the Judgment day. The more you see the ignorance, the closer we are
to the Judgment Day. Is it not a sign the Judgment Day?
Everyone who seeks to make a change needs knowledge. Here we raise revivers Inshaa
Allah Taaala and I have said that before, we ask Allah subhaanahu wa taaala that a reviver
come from out of you. A reviver to revive this Ummah and its legacy, and the key to it is
knowledge. Look at the greatest revivers of all times, the Messengers and Prophets. We
mentioned Adam and how Ilm was mentioned eight times in four verses about him, but
look more so at Lut:
: ...
And (remember) Lut, We gave him Hukman (right judgment of the affairs and Prophethood)
and (religious) knowledge. (Surat al-Anbiyaa: 74)
Allah says about Lut, We gave him wisdom and knowledge.
Look at Musa:
: ...

And when he attained his full strength, and was perfect (in manhood), We bestowed on him
Hukman (Prophethood, right judgment of the affairs) and religious knowledge [of the
religion of his forefathers i.e. Islamic Monotheism]. (Surat al-Qasas: 14)
Look at Yusuf:
: ...
And when he (Yusuf) attained his full manhood, We gave him wisdom and knowledge (the
Prophethood). (Surat Yusuf: 22)
Yaqoob:
: ... ...
And verily, he was endowed with knowledge because We had taught him. (Surat Yusuf: 68)
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Dawood and Sulaymaan:
: ...
And We made Sulaymaan to understand (the case), and to each of them We gave Hukman
(right judgment of the affairs and Prophethood) and knowledge. (Surat al-Anbiyaa: 79)
Isa alayhis-salaam:

...

...
:
And I taught you writing, Al-Hikmah (the power of understanding), the Tawrah (Torah) and
the Injeel (Gospel). (Surat al-Maaidah: 110)
Muhammad sallallahu alayhi wa sallam:

...
...

:
Allah has sent down to you the Book (The Quran), and Al-Hikmah (Islamic laws, knowledge
of legal and illegal things i.e. the Prophets Sunnah - legal ways), and taught you that which
you knew not. (Surat an-Nisaa: 113)
Without knowledge, there is no leadership, there is no power and there is no sovereignty.
The first revelation to the Prophet sallallahu alayhi wa sallam pertains to knowledge:

Read! In the Name of your Lord, Who has created (all that exists), has created man from a
clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous, Who has
taught (the writing) by the pen [the first person to write was Prophet Idrees]. (Surat al-Alaq:
1-4)
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Iqra (), Allama (), Qalam () , all those are knowledge. Variations of Ilm are
mentioned seven hundred and seventy nine times in the Quran. It is the second most used
word after Allah. The number one most popular word in the Quran is Allah and the second
one is Ilm (seven hundred and seventy nine times).
Look at the leadership qualities when Allah chose Taloot for Bani Israeel.

: ...

And their Prophet (Samuel) said to them, Indeed Allah has appointed Taloot as a king over
you. They said, How can he be a king over us when we are better fitted than him for the
kingdom, and he has not been given enough wealth. He said: Verily, Allah has chosen him
above you and has increased him abundantly in knowledge and stature.
Allah told His Messenger, tell them Taloot is your King. Taloot was from a fraction from Bani
Israeel that did not have kings, they chose their kings from the other fraction. Allah chose it
from the other faction. They said number one, he is not from the fraction that are
descendants of kings. We might let that slide for you but number two, he has no money. So
they went back and fought with their Messenger, we do not accept this man as our king. We
do not accept Taloot, he has no money and he is not from the fraction. And then as the feud
is going on, Allah reveals to His Messenger to tell them:

Allah chose him for you. That is it, that is the end of it. But why did Allah choose him? Look
in the Quran what it says, look at his characteristics:
He has more knowledge and power than you. Knowledge and power, characteristics of a
true, strong nation.
Even among the Jinn, knowledge is praised and they are considered higher ranking. Look at
when Sulaymaan wanted to get the palace of Bilqees.
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:

An Ifreet (strong) from the Jinns said: I will bring it to you before you rise from your place
(council). And verily, I am indeed strong, and trustworthy for such work. (Surat an-Naml:
39)
Ifreet said I will get it for you before you get up. The other one (the knowledgeable one)
said I will get it before you blink and he was chosen.
: ...
One with whom was knowledge of the Scripture said: I will bring it to you within the
twinkling of an eye! (Surat an-Naml: 40)
In fact, when everything was done with Bilqees, the final thing Sulaymaan said was:
: ...
Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as
Muslims before her). (Surat an-Naml: 42)
THE DEFINITION OF KNOWLEDGE

Knowledge or Ilm means to comprehend the reality of something as it truly is, with
certainty.
THE USE OF THE WORD ILAM

When he says Ilam, he is saying teach, he is preparing you to hear some kind of important
knowledge. It is used when there is some important knowledge coming and it is used when
there is something important, and here it is the most important knowledge (which is
Tawheed). Of course what the author is talking about is the three essential matters (the
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three fundamental principles of Islam). These are important matters so he is raising

awareness for you to listen up.
IS KNOWLEDGE CONVEYED TO OTHER THAN HUMANS?

Does the word Ilam go for humans and animals or just for humans? Really this is a linguistic
point that only people who are into linguistic matters would really appreciate, but I wanted
to mention it because of some Hadith in there that I would like to mention. You will get the
Hadith out of them and you will know that they are authentic, and you will get that more
than you get the point of this matter.
The linguistic scholars mentioned that Ilam is usually for someone who comprehends of
course. You do not tell a wall, Ilam. Some scholars went into depth and said sometimes a
wall, a rock and a tree are taught, you can tell them Ilam and you can teach them. So
whoever or whatsoever shows signs of being susceptible of learning, you can say Ilam and
you can teach.
The stone that ran away from Musa, and this is one of the Hadith that I wanted to mention.
I want to mention it because I have heard those who say it is weak and actually it is in
Bukhari. Musa was a very modest man and he used to keep himself covered. None of his
body was seen because he was an extremely modest man, unlike what the children of Bani
Israeel used to do (bathing together). Some of the children of Bani Israeel said he conceals
himself because he has a disease. They said he has some defect in him, he has leprosy, he
has a hernia. In Arabic it is called Udhra (), he has some kind of defect in him. Allah
wanted to clear Musa alayhis-salaam so one day while he was alone, he put his clothes
under a stone and he went to bathe in seclusion. When he finished taking the bath, he came
back out and went to get his clothes, and the stone took his clothes and ran off with it. The
stone took it and fled. Musa picked up his staff, ran after the stone and he began to say (and
this is the point of this for this matter):

My garment stone, my garment stone, meaning give me back my clothes, give me back my
clothes. He ran until he reached the company of Bani Israeel who were gathered and they
saw him naked. They saw him naked and they saw that there was nothing wrong with him.
That was solid proof that they were wrong and they had wronged him, so they cleared him
of that which they accused him. The stone stopped, Musa took his clothes and then he took
his staff and began to hit the stone. This is the second point for what we are talking about,
that he hit a stone. How does he hit a stone? How does he talk to a stone? When the rock
showed signs that it knows and it comprehends, he treated it as that. When it showed signs
of comprehension, he treated it like that.
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This story is what Allah revealed the following verse about:

:
O you who believe! Be not like those who annoyed Musa, but Allah cleared him of that
which they alleged, and he was honourable before Allah. (Surat al-Ahzaab: 69)
The point of the story is that he beat the stone, which is a sign of teaching. It may be an old
school style of teaching, but it is a sign of teaching or reprimanding. Not only that, he talked
to it. He said:

When the rock showed signs different than its normal nature (that it is responsive and he
can teach it), he taught it. It may be old school teaching, but he did teach it and he got his
point across to it. So that is what the linguistic scholars use as proof to say Ilam or
knowledge can apply to humans and other than humans.
More so, maybe to get the point across better, the Hadith in Sunan al-Haakim, ad-Daarimi
and al-Bayhaqi and Ibn Katheer and al-Albaani considered it authentic, about the Bedouin
who came to the Prophet Muhammad sallallahu alayhi wa sallam to take his Shahaadah. He
actually came passing by and the Prophet sallallahu alayhi wa sallam taught him Islam and
the Bedouin decided to take his Shahaadah. The Prophet sallallahu alayhi wa sallam said do
you testify there is no God but Allah and Muhammad is His Servant and Messenger? The
Bedouin was giving the Prophet sallallahu alayhi wa sallam somewhat of a hard time. He
said who can testify to what you are telling me to testify to? You have to bring me someone
to testify to what you are telling me to testify to. Basically he wants a miracle, he wants
something to substantiate what the Prophet sallallahu alayhi wa sallam is saying. So the
Prophet sallallahu alayhi wa sallam called a tree over from a distance and the tree came to
the Prophet sallallahu alayhi wa sallam from a distance, dragging its roots. It greeted the
Prophet sallallahu alayhi wa sallam, saying to the Prophet sallallahu alayhi wa sallam:

I bear witness that there is no God but Allah and Muhammad sallallahu alayhi wa sallam is
the servant and Messenger of Allah. So the Prophet sallallahu alayhi wa sallam spoke to the
tree and communicated to the tree. A continuation of the story, the Bedouin became
Muslim of course. And he told the Prophet Muhammad sallallahu alayhi wa sallam, if my
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people embrace Islam I will stay there and teach them and if not, I am going to come back
and join you. So basically, you do not teach a tree on a normal occasion but when it showed
signs of being susceptible to knowledge, he taught it. He gave it its Shahaadah and it said
Shahaadah three times.
Sometimes you can teach a rock and not a human being. Sometimes the hearts of humans
are sealed shut like an upside down cup, you cannot put water in it. A tree and a rock are
more susceptible to knowledge, like that which we saw with the Prophet Muhammad
sallallahu alayhi wa sallam and with Musa. In Sahih Muslim, the Prophet sallallahu alayhi
wa sallam said I knew a stone in Makkah that used to salute me (give Salaam) before I got
the first revelation. It used to say As-Salaamu Alaykum O Prophet of Allah, before the
Prophet sallallahu alayhi sallam got his first message. He used to point out where that stone
was to the Sahaabah. The trees that used to shade the Prophet sallallahu alayhi wa sallam
so no one would see him when he wanted to go to use the restroom.
The linguistic scholars say if non humans show signs of understanding and comprehending,
then they can be told Ilam and they can be taught. So the word Ilam and knowledge is
typically for humans who comprehend and are susceptible of understanding. It is not for
stones and sticks, but when they do show signs of comprehending and they are susceptible
of learning, then they are taught and they are told Ilam or whatever it may be (like anyone
or anything else). So this is our point about whether Ilam or knowledge is told to other than
human beings.
CAN YOU SAY ILAM TO SOMEONE MORE KNOWLEDGEABLE?

Can you tell a scholar Ilam? Now we take it to another extreme, can you tell someone more
knowledgeable Ilam? Of course you can. For example, a scholar may know al-Asr but he
may have forgotten the time of Asr so you say it is time for al-Asr. He may have forgotten
so someone who is less in knowledge can always teach someone and say Ilam to one who is
higher in knowledge. What happens a lot is that someone who is higher in knowledge
overlooks some of the simplest things that a younger person in knowledge can detect.
THE LEVELS OF KNOWLEDGE: IBN AL-QAYYIM

The next point now is the levels of knowledge. In Miftaah Daar As-Saaadah (
), Ibn al-Qayyim said the levels of knowledge are six, these are the ladders of
knowledge.
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: )

(

:

:
:
:
:
- - :

The first one is asking and pursuing knowledge correctly. Some people are deprived of
knowledge because they do not perfect asking or seeking it in the proper way, and this is
something I already mentioned in the first class. They may not ask at all. Some people may
have a question but they may not ask at all. Some may ask about something when there is
something more important and essential that they should be asking, searching or pursuing.
So they ask about that which is least important for them and their religion, rather than that
which is most important. That is a problem with many of those who are ignorant and trying
to learn on their own, without at least a foundation of how to learn. Some Salaf said your
way of asking or pursuing knowledge is half of knowledge, and that is very true. They said
asking, pursuing or seeking knowledge in the right manner is half of knowledge.
For example, if one got into studying Islam and jumped into the laws of inheritance (alFaraaid) but he does not know the Fiqh of purification, is that acceptable? Or a more
practical example for us here, someone goes to Al-Aqeedah At-Tahaawiyyah (
)and tries to understand it. That is a very difficult book that gives scholars a hard
time. He goes to that but has never studied the basic books before that.
The second one is listening and being silent. It is allegedly said that Ali Ibn Abi Talib said if
you sit with a scholar, be more eager to hear than you are to speak:

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Be more wanting to listen than you are to talk.

The third one is understand, which is obvious. The fourth one is Hifdh, memorise. There are
things (especially in our knowledges) that you have to memorise. The fifth one is Taleem.
You have to teach, and we will go through all of these later but you should know them for
now.
The sixth one is the fruit of the knowledge, which is to act accordingly to what you learn and
stay within the limits and boundaries of what you learn. Ali said knowledge calls for action. If
it responds, it stays. If it does not respond, it moves away. Ash-Shabi said our support for
memorisation of our knowledge used to come from acting upon it:

Al-Fudhayl Ibn Iyyaadh, Muhammad Ibn Nadhr, Sufyaan Ibn Uyaynah, Umar Ibn Alaa and
others said very similar quotes about that.
When al-Khallaal wanted to study grammar, he said I went to study grammar and I stayed
one year silent (). The next year, I considered and looked into it (). The third
year, I pondered over it (). In the fourth year, I began to ask my Shaykh (). So it
took him four years. Do not go to that level, I am just showing you some stuff old scholars
said. That is to show you the level of patience that they had in attaining the knowledge and
that it is a structured study, it is not a sporadic thing.
THE HONOUR OF KNOWLEDGE

Ilam Rahimak Allah, we are still in the portion of Ilam. Take the honour of knowledge, and
this is good for you. It will inspire you not to ever stop learning.
Anas Ibn Maalik radhiallahu anhu said the Prophet sallallahu alayhi wa sallam said:

In Ibn Maajah. The Prophet sallallahu alayhi wa sallam said learning knowledge is an
obligation on every Muslim. This Hadith is considered weak by some because of matters
within its chain, but other scholars have considered it authentic (like al-Muzzi, as-Suyooti
and al-Albaani Rahimahumullah Jameean).
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Ahmad said one must know that which is essential to establish his Deen. We will talk about
this in the next four introductory matters when we talk about knowledge again. For
example, matters for Salah and Siyaam that you need to know, it is obligatory, it is Fardh, it
is Waajib on you to know.
Look more than that, the honour of knowledge that you are doing right now. Allah bears
witness that there is none that have a right to be worshipped but He, and the angels bear
witness to that. And look at the third one, and those having knowledge.
Allah bears witness that La Ilaaha Illa Huwa (none has the right to be worshipped but He),
and the angels, and those having knowledge (also give this witness); (He is always)
maintaining His creation in Justice. La Ilaah Illa Huwa (none has the right to be worshipped
but He), the All Mighty, the All Wise. (Surat Aali Imraan: 18)
Al-Qurtubi said about this, had there been anyone more honourable than scholars (of the
categories of human beings), Allah would have combined them to His Name and to that of
His Angels as He did with the Ulamaa. Allah testified, and the angels, and then He said the
knowledgeable people.
In the Quran, Allah told the Prophet Muhammad sallallahu alayhi wa sallam:
:
...
And say: My Lord! Increase me in knowledge. (Surat Taha: 114)
Allah directs His Messenger to ask Allah to gain more knowledge. Had there been anything
more honourable to acquire than knowledge, Allah subhaanahu wa taaala would have
directed His Messenger to ask for that. He would have asked him to ask for more wealth,
prestige, fame or whatever it is, but He told him to ask for more knowledge.
...
:
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It is only those who have knowledge among His slaves that fear Allah. Verily, Allah is All
Mighty, Oft Forgiving. (Surat Faatir: 28)
Muaawiyah Ibn Abi Sufyaan radhiallahu anhuma said:

Every time you get relaxed and lazy about knowledge, listen to this Hadith in Bukhari and
Muslim. Whoever Allah wishes good for, He gives him profound understanding of the
religion. You coming here today is a sign that Inshaa Allah Allah likes you and wants good for
you.
:
:

In Sahih Muslim, the Prophet Muhammad sallallahu alayhi wa sallam said whosoever seeks
a path to acquire the knowledge of the Deen (and over here when we are talking, this is
knowledge of the Deen), Allah will make easy for him a path to enter Heaven. By sitting here
and learning Islam, or those by the computer, you are paving yourself a path for Jannah by
what you are doing in studying Islam. That is your path to Jannah Inshaa Allah.
Look at the value of knowledge, I want you to see how big of an ordeal it is that you are
students of knowledge. In a Hadith in Ibn Maajah, Abu Dawood and at-Tirmidhi, Abu
Dardaa said:

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Whoever treads a path in search of knowledge, Allah will direct him to tread a path to enter
Paradise. We mentioned this portion of the Hadith and it is in Sahih Muslim. The rest of the
Hadith and this part is also mentioned in Ibn Maajah, Sunan Abu Dawood and at-Tirmidhi.

The angels lower their wings for the student of knowledge, in approval for that which he
does. They lower their wings for you, in approval for that which you do. The angels love,
respect and honour you. The angels come down and lower their wings for you. They humble
themselves for you, protect you and guard you. Why? Because you made an effort to study
Islam. You made an effort to study Islam so they protect you, guard you and lower their
wings for you.
The Hadith goes on to say:

A person of knowledge, a seeker of knowledge, a knowledgeable person, the heavens and
the earth seek the forgiveness for the student of knowledge or the scholar. So one will not
get the implication that it is only humans and Jinn making Istighfaar, the Prophet sallallahu
alayhi wa sallam said:

Meaning everything. Do not assume it is only human beings and Jinn. It is even the fish, the
whale and everything else. Do you want everything to make Duaa for you? Continue
steadfast in studying knowledge wherever you are.
The next portion of the Hadith:

The superiority of a scholar over a worshipper is like the superiority of the full moon at night
time over the stars. You see how supreme the moon is over the stars? When you look
at night time and you see the moon, you see how glowing and radiant it is? It dominates the
sky and if you do see the stars, they are like little dots. That is what the Prophet sallallahu
alayhi wa sallam compared a scholar and a worshipper to. In this particular Hadith, the
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Prophet sallallahu alayhi wa sallam compares how supreme a scholar is in comparison to a

worshipper, like the moon in comparison to the stars.
In another narration in Sunan at-Tirmidhi by Abu Umaamah al-Baahili, the Prophet sallallahu

The supreme status of an Aalim over an Aabid is like how supreme I am over the least one
of you. We know the superiority of the Prophet Muhammad sallallahu alayhi wa sallam
over scholars or anyone other than that, less than that or above that. For the Prophet
sallallahu alayhi wa sallam to compare himself like that is such an honour, all the honour
and all the encouragement for one to continue steadfast in studying this knowledge.
Look what the Hadith goes on to say:

Verily, the scholars are the heirs of the Prophets. You want to be the heir of the Prophets?
Study Islam. Honour after honour. Do you know what an honour it is to be called an
inheritor or an heir of the Prophet Muhammad sallallahu alayhi wa sallam?
The Hadith goes on to tell you:

Verily, the Prophets did not leave as inheritance Dinaar and Dirhams. They did not leave
dollars and change, they did not leave wealth. They left behind knowledge, so whoever
takes it has indeed acquired a great fortune. Sometimes people say they want billions to be
like the billionaires, like Bill Gates, Warren Buffett, Waleed Ibn Talaal or their likes. Some
want to be like the presidents and like the kings, or want prominent positions, and some
seek certain ranks people look up to so people can look up to them. Some want to look like
others in their dress and in their style. Everyone has certain things they want to look up to.
What really matters is the inheritance of the Messengers, and to grab a chunk of that
inheritance. That is the least of what people pursue today. People pursue everything
wanting to be like kings and leaders, wanting to attain social statuses and money, but the
least pursued today is the inheritance of the Prophet Muhammad sallallahu 'alayhi wa
sallam. How many people pursue that and how many people raise their kids to pursue that?
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Abu al-Wafaa Ibn Aqeel said Allah guarded me as a youth, all I loved when I was a youth
was knowledge. I never mingled with people who were players or foolish people, I only
injoined with the students of knowledge. Now that I am in my eighties, I am more eager to
learn than when I was in my twenties. Now that I am in my eighties, I love to learn more
than when I was in my twenties. Imagine that.
Mutarif said:

I think it is better and I would love to learn more than I do worship. It is more beloved to
him than to worship. And it is not only his saying, it is a saying of many, many other scholars.
Yahya Ibn Katheer said:

You will never get real knowledge with a lot of rest. You have to take away a little bit of your
rest time and a little bit of your sleep time. And I am going to add to that, you are not going
to ever become knowledgeable spending a lot of time on Facebook and Twitter. I have
heard of some brothers who spend historical time on it. Fifteen to twenty minutes max.
Ibn Abbaas radhiallahu anhuma said studying knowledge at night is more beloved to me at
times than worshipping in it. Az-Zuhri Rahimahullah said:

Allah was never worshipped in a way like knowledge. Meaning studying Islamic knowledge,
memorising and reading. All types of knowledge (not just Tawheed), but we mentioned that
because that is the mother of knowledges. That is the one that will save you and protect you
from Hellfire.
Ash-Shaafiee Rahimahullah said:
Studying Ilm is more important than a Naafilah prayer. You have to understand their
lifestyle. Their lifestyle was full and complete, it had a full schedule to Allah. So at times they
get cornered, either I stay up today and pray or I teach this student. I write this book, I read
this book or I prepare for this class. It is one or the other, so at that time it becomes better
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than a Naafilah. But we are different, we have plenty of time that we waste and trust me
the way we live, we can accommodate for both because our schedule is not full. We still
have not reached their rank in how they filled their schedule. This is how they sacred Ilm.
Look at how they travelled and pursued it.
SCHOLARS OF THE SALAF

JAABIR AND ABU AYYUB
Ahmad and Abu Yala narrated that Jaabir radhiallahu anhu travelled from Madinah to ashShaam to take one Hadith from Abdullah Ibn Unays. He travelled from Madinah towards
Syria, look at it on the map. Ibn Abdil-Barr narrated in his book Jaami Al-Bayaan Al-Ilm
(
( ) a very nice book about knowledge), about the significance of knowledge
and he mentioned the story of Abu Ayyub radhiallahu anhu. Abu Ayyub was in Madinah, he
packed his belongings and headed from Madinah to Egypt to meet Uqbah Ibn Naafi.
When he got to Egypt, he met the Ameer of Egypt (Muslima Ibn Makhlad al-Ansaari).
Muslima Makhlad greeted him for a few moments, embraced him and asked him what
brings you here Abu Ayyub? Abu Ayyub said what brings me here is a Hadith I heard from
the Prophet Muhammad sallallahu alayhi wa sallam. No one heard it from the Prophet
sallallahu alayhi wa sallam but me and Uqbah Ibn Naafi so you can send someone with me
to direct me to where Uqbah is living (to his house). He got to the house of Uqbah, he
opened the door and warmly embraced him. He was amazed and surprised to see him and
he says Abu Ayyub, what brings you here? What brings you to town? Abu Ayyub said there
is a Hadith I heard from the Prophet Muhammad sallallahu alayhi wa sallam, no one heard
that Hadith but me and you. It is the Hadith about covering the faults of a Muslim. What is it
Uqbah?
Uqbah said yes, I heard it from the Prophet sallallahu alayhi wa sallam. The Prophet
sallallahu alayhi wa sallam said:

Whoever covers the faults (the embarrassments) of a believer in this life, Allah will cover his
faults on the Day of Judgment. So he heard that Hadith and Abu Ayyub said you are right,
Sadaqt (). What do you think happens after this? Do you think he sat down in the
house of Uqbah for a coffee or tea? Even though there is no doubt that Uqbah invited him,
the Hadith says:
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Abu Ayyub did not untie his baggage, nor did he sit. He turned back, got on top of his camel
and headed back to Madinah. From Madinah to Egypt to listen to one Hadith and not a
Hadith he did not know, but a Hadith that he knew that no one else heard except him and
Uqbah. He wanted the honour of hearing it from Uqbah again. He just wanted the honour of
listening and seeing Uqbah utter the words that the Prophet Muhammad sallallahu alayhi
wa sallam uttered, that no one else had the honour of listening to but them two. Today we
tell people, go heat up your meal and go get your coffee. Go lay on your bed, click on
Youtube and learn a couple of things about Islam in the comfort and warmth of your house,
but people turn away from it.
MUHAMMAD IBN HASAN ASH-SHAYBAANI

Muhammad Ibn Hasan ash-Shaybaani was a man who did not sleep. He was a big student
and one of the top students of Abu Haneefah. He was a man who barely slept. When we say
they took out of their sleep time and when we say they did not sleep, do you think they
were not human beings? Do you think they were not made out of flesh and blood and that
they were not humans who got tired? They were but they were devoted. They had a goal
they wanted to reach and they needed to pursue that goal. They did everything they had
within their might to pursue that goal and that is why they were the giants they were.
Whenever Muhammad Ibn Hasan ash-Shaybaani used to get tired at night time, he would
have a bucket with ice and cold water in it and he would wipe his eyes and face with it. He
would say warmth brings me sleep and this cold water takes away the sleep. He was among
the top students of Abu Haneefah Rahimahullah.
ASAD IBN AL-FURAAT

Look at his student, a man called Asad Ibn al-Furaat. Asad Ibn al-Furaat was an Aalim from
Spain, he used to live in Spain and he lived around the North Africa region as well. He went
from Spain to Madinah to learn from Imaam Maalik. He studied the Madhab of Imaam
Maalik and he studied with Imaam Maalik Rahimahullah. When he finished everything with
Maalik, he headed to Iraq. Look at that, from Spain to North Africa to Madinah, and then he
went to Iraq. He went to Iraq to study with Abu Haneefah, and then he went to study with
Muhammad Ibn Hasan ash-Shaybaani (this man who used to put cold water on his eyes to
stay awake).
When he entered Iraq to go study with Muhammad Ibn Hasan ash-Shaybaani, he was
directed to the mosque that Muhammad Ibn Hasan ash-Shaybaani teaches in. Of course it is
full, this is the Imaam of his time, so he waits for some of the crowd to leave. Then there
were the close knit that were around Muhammad Ibn Hasan ash-Shaybaani, he broke his
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way through them and he told Muhammad Ibn Hasan ash-Shaybaani, Imaam, I am a
stranger and I have no wealth so I cannot stay here too long. I cannot stay here too long in
Iraq, I have to go back to Spain, so what is the best way to absorb all your knowledge as
quickly as possible so my money will not run out on me?
Muhammad Ibn Hasan ash-Shaybaani said in the day time you join the regular Halaqah and
at night time come to my house, I am going to teach you. And I mentioned a similar story
that was considered weak, by Baqee Ibn Makhlad. You can refer to it on my lecture on
Baqee Ibn Makhlad. So in the day time he would join the regular Halaqah and at night time
he would go in his house and learn from him. Now every time Muhammad Ibn Hasan ashShaybaani gets tired as he is teaching, he puts water, but not his student. His student
slumbers as he is teaching him so Muhammad Ibn Hasan ash-Shaybaani takes from that cold
water and sprinkles it in his face until Fajr breaks while they are sitting there and learning
Qaalallah, Qaala Rasool (
) .
Do you know if you sleep eight hours a day and you live sixty years (and most sleep even
more than that today), you have spent one third of your life sleeping? That would be
considered approximately twenty years or so. Today we do not say go to that extent, there
is no need to stay up like they did. If you can then do it but if everyone is truthful and uses
the time he spends in vain or possibly in sin and gives that to studying, then he has done a
lot.
Asad Ibn al-Furaat went back to Spain. Do you think he put leg on leg and said you know
what I studied with Imaam Maalik, Abu Haneefah, Muhammad Ibn Hasan ash-Shaybaani
(and he must have studied with many other scholars). Do you think he went back and put
one leg on top of another, kicked back and relaxed? He went back and taught the Muwatta
of Imaam Maalik throughout Spain and the North African region, and then he went and
fought in the conquering of Suqliyyah (( )Sicily). He got killed in that battle, an Imaam
Rahimahullah. Do you think Asad Ibn al-Furaat, Muhammad Ibn Hasan ash-Shaybaani or Abu
Haneefah became what they were wasting their time? These were men who sacred their
time, and more so knew how to sacred knowledge.
SAEED IBN MUSAYYIB, AR-RAAZI AND AL-BUKHARI

Saeed Ibn Musayyib said I used to travel nights and days for one Hadith. Nights and days for
one Hadith that you could click with your fingers today and get it within two seconds. ArRaazi said I travelled more than one thousand Farsakh ( )as a student of knowledge
and then I stopped counting at one thousand. One thousand Farsakh is like five thousand
kilometres today (and three thousand, one hundred and six miles). That is the amount he
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calculated. He stopped because he no longer calculated, and then continued his journey as a
student of knowledge.
Al-Bukhari used to go to sleep and remember some things for his books or for his Hadith
compilation and he would write and jot down the notes. He would wake up from his sleep
or from his nap and write it down. And a second time, get up and write it down. And then he
would remember something again and he would get up and write it down. In his famous
book At-Taareekh (), Ibn Katheer said al-Bukhari used to wake up twenty times on an
average night, to jot down something he remembers as he puts his head to sleep.
These were people who knew the value of knowledge. This is Ilam, you see what Ilam
means? Knowledge did not come to them while they were pampered on lofty mattresses
like we have today. This was the man (Bukhari) who compiled a book and he selected this
Ahaadith book from over six hundred thousand Hadith that he had before his hand. Without
repetition, Bukhari has two thousand, six hundred and two Hadith. With repetition, it is
seven thousand, five hundred and ninety three and Ibn Hajr said it is seven thousand, three
hundred and ninety seven Hadith. If you put the repeated Hadith with the Taaliqaat alMutaabaaat (
), he has over nine thousand and eighty two Hadith in his
book. Not a single Hadith did he put in there, except that he prayed two Rakaat Istikhaarah
(every time he put a Hadith in there).
Knowledge never comes without effort, and some time off sleep or some time off rest time,
and some time off the social media time. We mention this to show you what the author
means when he says Ilam. Ilam, he wants you to know. He wants you to know how to
honour knowledge. Something important is coming, I am going to teach you. We are
engaging in something important and that is what he is trying to tell you, sacrifice for what I
am about to tell you. We mentioned examples that we could never be like, I know that. Why
do we mention them? We mention those examples and if you be like five percent of that or
possibly ten percent of that, you would be in good shape. Unlike if we mention our
surroundings, those who waste their time in vain or possibly in sins. They can never get
anywhere but if we mention these supreme examples and you are like five percent or you
try to hit fifty percent like them, then you are good.
AN-NAWAWI, LISAAN AD-DEEN IBN AL-KHATEEB AND MUAADH IBN JABAL

Look at an-Nawawi Rahimahullah, who wrote volumes and volumes. What amazes me
about this man is that he died when he was a few years older than I am today right now. He
died when he was forty four years old. Do you know that he only started writing when he
was in his thirties? People today just want to jump to the Khutbah and give Khutbahs. He
started writing when he was in his thirties.
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He wrote Sharh Muslim (
), Riyaadh As-Saaliheen () , Al-Adhkaar
(), Al-Majmoo (), Minhaj Fee Al-Fiqh (

Aadaab Hamalat Al-Quran (
) , At-Tibyaan Fee
( ) a great book on the manners of
those who carry the Quran), Al-Idhaah (), Bustaan Al-Aarifeen (
),
Minhaj At-Taalibeen (
), Rawdhat At-Taalibeen () , Tahdheeb Al-
Asmaa Wal-Lughaat (
) and At-Taqreeb (( )it is a summary of
the book of Ibn Salah on the science of Hadith). He compiled Forty Nawawi Hadith. Who
does not have that? Who does not say an-Nawawi Rahimahullah tens of times a day? Every
student of knowledge says that. He wrote Zawaaid Ar-Rawdhah (
)and it is a
book on Usool al-Fiqh. He started the interpretation or elucidation of Sahih al-Bukhari but
he was never able to finish it. It would have been a great, magnificent book like that of Ibn
Hajr on Sahih Muslim.
One time an-Nawawi said I spent two years in my life, I never laid on my side on a mattress
or on the ground. So they asked him how did you sleep an-Nawawi? Two years and his side
never got a mattress or the ground. He said when I got tired, I used to lean over my books
and take a little nap. People have different goals. You are going to find childish kids who
want to criticise him, but the goals of these people are different. Some people want
Firdaws, some people want Araaf and some people just want the front gate of Heaven. At
forty four, he did more for the Ummah than what possibly millions at times did for the
Ummah.
Lisaan ad-Deen Ibn al-Khateeb was a scholar from Spain. He lived around 1340 and he was a
well known leader and the scholar of Spain. They said to call him Dhul-Umrayn (
),
the man with a double life. You know why they used to call him that name? Because at day
time he would be occupied with dealing with matters and resolving issues in his country,
and at night time he would sit and write and learn. So he had a double life, he took out of
his sleep time and got a double life. Again I say we mention these examples so we can get a
small percentage of their likes, to improve our quality and attitude towards knowledge.
I would say get your full eight hours of sleep and sleep on a good, nice mattress or a
waterbed. Do not lean on your books, I do not want you to do that. Just take time off your
vain time, the time you spend gossiping and the time you spend on social media, and focus
it for knowledge.
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Muaadh Ibn Jabal radhiallahu anhu died when he was thirty five years old. Can you believe
that? Thirty five years old, the man we say radhiallahu anhu. The man who is a father to
everyone from Yemen and Muaadh Ibn Jabal is in his grave getting rewards for everyone in
Yemen. The tiredness and pain an-Nawawi and Muaadh went through is gone now,
because they are in their grave. The work remains and the reward remains, but the tiresome
and restless nights are all gone. Imaam Ahmad was asked when will you rest? They saw how
he was. When he was asked when will you rest, he said when I go in the grave. I imagine anNawawi Rahimahullah laying in his grave now with such a big smile on his face, it is as if he
has a smile on his face. Every time we say Rahimahullah, he gets reward for it. Every time
we use his knowledge, that is an ongoing, never ending charity (Sadaqah Jaariyah) and he
sits in his grave and gets all that reward.
Al-Badr Ibn Jamaaah said I went to visit an-Nawawi one time and I could not find a place to
sit. He made room for me through his books and when I did sit, he kept searching and
pursuing books. Al-Badr Ibn Jamaaah said he pursued knowledge in his books like a mother
would be in pursuit of a lost son of hers (looking and striving). Al-Hasan al-Basri said two
people never get satisfied, a student of knowledge and a student of wealth. You never get
satisfied, you always want more and more and more. That is to show you the level and
patience that they had in attaining the treasure of knowledge. It is a treasure, you have to
pursue it. Ilam Rahimak Allah.
SULAYMAAN IBN ABDUL-MALIK THE KHALEEFAH AND ATAA IBN ABI RABAAH
Sulaymaan Ibn Abdul-Malik (the leader and the famous Khaleefah from Bani Umayyah) went
to make Hajj and he had two of his sons with him. He needed to ask some questions
pertaining to Hajj, so everyone told him go to Ataa Ibn Abi Rabaah. Ataa Ibn Abi Raabah
was a Tabiee who died one hundred and fourteen years after the Hijrah. He was an ex-slave
and he was just freed. He had a disease in his eyes so one of his eyes was not functioning,
he used to limp and he was black. Imagine all that, matters that ignorant people always look
down upon and he had it all in him. The Khaleefah of the Muslims was directed to go and
ask that man for issues pertaining to his Hajj.
When they finally found him, he was standing in Salah near the Kabah so the Khaleefah
stands with his two sons and they wait and wait. When he is done with his Salah, the
Khaleefah says Ataa I have a question. Ataa is facing the Kabah and the Khaleefah is
behind him and he asks him the question. He is an ex-slave and his back was turned to them
as if they were low and he is the honourable, and he did not even turn around to answer
him because he does not need anything from the Khaleefah. The Khaleefah needs him, he
needs a man who ignorant people look down upon in every way.
When Sulaymaan saw how honourable he was and how low he was even though he was the
Khaleefah and even though he had wealth, power and everything, he told his two sons:
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Do not be lazy in learning or attaining knowledge because I will never forget how low we
had to stand in front of Ataa. The Khaleefah going to ask someone is a big thing, now
imagine if it is someone that was an ex-slave with a blind eye and looked down upon. He
told his kids to never ever leave knowledge. Provision is always guaranteed but knowledge is
not. A Khaleefah has provision but he does not have knowledge. We seek knowledge and
Allah always guarantees your provision.
AL-KASAAEE AND THE SONS OF THE KHALEEFAH

Haroon ar-Rasheed had two sons (al-Ameen and al-Mamoon) and he brought a scholar
called al-Kasaaee who was known during his time to teach them. When al-Kasaaee used to
get to their door, Haroon ar-Rasheed either saw or was told that his two sons al-Mamoon
and his brother go to the door, open the door for al-Kasaaee, take his shoes and greet him
in. When Haroon was told of this or he saw this, he summoned al-Kasaaee to his palace (to
his room). He said Kasaaee, who is the most honoured of people? Al-Kasaaee said you
Haroon ar-Rasheed. You are the Khaleefah, you are the most honoured of the people here.
Haroon said no, rather the most honoured among people is the one who the next in
command to be leaders go and open the door for him and take his shoes (because his sons
were next in command to be leaders). We need to understand the value of knowledge and
the great noble mission of attaining this.
ASH-SHAAFIEE AND IBN AL-JAWZI

When ash-Shaafiee was asked how he studied and how he attained his knowledge, he said I
pursued knowledge like a mother who is seeking her only lost son. Imagine a mother with
her only lost son, how she runs and chases him if he is lost. He said I pursued knowledge like
a mum does to find her son. Ibn al-Jawzi said I stayed years desiring Hareesah ().
Hareesah is a famous sweet we still know today. He said I desired Hareesah for years but I
could never eat it because the guy who sells it by the Masjid would come when I have a
class and I want to go eat it, but I do not want to miss the class. An honour and reward for
learning. It is deep, learning is not just a superficial thing that you take or you do if you have
time or at your leisure, or if you have nothing better to do then you go attend the Halaqah.
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RAHIMAK ALLAH
MAGHFIRAH AND RAHMAH
Rahimak Allah, may Allah shower His mercy on you. So the next word Rahimak Allah, he
means may Allah shower His mercy on you so you can achieve what you seek. That is the
meaning of it. It means may Allah grant you mercy to achieve all that is good for you and to
keep you away from that which is evil. That is what he means when he says Rahimak Allah.
Rahimak Allah means may Allah forgive your past and may Allah protect and guide you for
your future, these are all meanings of Rahimak Allah.
If you combine or couple Rahimak Allah and Ghafara Lak (
( ) Maghfirah
and Rahmah), each one would have a meaning. Maghfirah is forgiveness and mercy is
Rahmah. If you combine them together, each one would have a meaning. If they are
combined then Maghfirah is that which was of prior sins and Rahmah is a safety from the
harm, affect and punishment from future sins. If they are separated (Maghfirah and
Rahmah), each entails the meaning of the other. So if Maghfirah is by itself, it means
Rahmah as well. And if it is Rahmah by itself, it means Maghfirah. If Maghfirah is in a
sentence alone, it entails the meaning of Rahmah in it. They encompass the meanings of
each other they are separate, so Maghfirah means Rahmah and Rahmah means Maghrifrah
if they are separate.
The rule here is similar to the usage of Islam and Imaan in a sentence. Islam is three levels
(Islam, Imaan and Ihsaan). We have Islam and Imaan and Allah said in the Quran:

: ...
Truly, the religion with Allah is Islam. (Surat Aali Imraan: 19)
Islam is mentioned there alone without Imaan, so here it includes within it Imaan and
Ihsaan. It includes Imaan in it and it is mentioned alone in a sentence.
In another verse, Imaan is mentioned alone:
: ...

The Bedouins say: We believe. (Surat al-Hujaraat: 14)
Imaan is mentioned alone so Imaan here includes Islam and Ihsaan in it. If Islam and Imaan
are mentioned together in one sentence, then each word entails a different meaning. If only
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one of them is mentioned, then each one encompasses the meaning of the other. You see
that rule? The same applies with our situation here, Maghfirah and Rahmah.
DO YOU SAY RAHIMAK ALLAH TO A NON MUSLIM?

Over here he said Rahimak Allah because he is trying to teach. If you are going out to give
Dawah, do you go tell a non Muslim, may Allah have mercy on you? A non Muslim relative
or any non Muslim for that matter. Let me say this, number one, there is no difference of
opinion among scholars that one cannot pray for forgiveness and mercy for a non Muslim
who dies in that status (a Kaafir). You cannot make Duaa for him and say may Allah have
mercy on him. In the fifth volume of Al-Majmoo, An-Nawawi said there is an Ijmaa on this
(there is a consensus on this). In the twelfth volume of Al-Fataawa, Ibn Taymiyyah
Rahimahullah said there is an Ijmaa on this (that it is prohibited). As for one who is alive,
there are some comments on this and let me clear it up.
When a modernist or ignorant reads it in some of the old books, he will say look so and so
said it is okay to make Duaa with mercy to a Kaafir that is living. And then they might even
tag on to it a Kaafir who is dead too, at the rate they are going. That is a reason to show that
knowledge must be taught by Shuyookh. Sometimes you are going to see the word
Makrooh (( )disliked) in a book for example. Some Shuyookh and some Ulamaa
consider what they say disliked as Haraam, but they always use disliked. How would you
know that if someone did not tell you that as a principle of this Shaykh, he said disliked?
Imagine reading adultery or fornication is disliked, or alcohol is disliked. What that Shaykh
means has a root (disliked is Haraam).
One thing is for sure, if you are asking for a non Muslim, the supplication of Rahmah is
meant to be understood as that Allah guides them. Al-Haafidh Ibn Hajr mentioned this in the
eleventh volume of Fath al-Baari (
). He said in summary, this is the summary I am
going to give to you and this is the best summary. You can pray for a non believer in
guidance and if you choose to pray for him in mercy, it must be with the intention that
mercy means guidance. So basically if you say Rahimak Allah to a non Muslim who is living,
your intention better be one hundred percent that Rahimak Allah means may Allah have
mercy on him to guide him. It better be that and it cannot be anything other than that.
It is better to just make it clear and say may Allah guide him or may Allah guide them. If you
do choose to say Rahmah (and it is not the best of the two opinions), then you say it with
the intention of may Allah guide him. Badr ad-Deen al-Ayni in Umdat Al-Qaari (
( )which is an interpretation of Sahih al-Bukhari) commented on a Hadith where the

Prophet sallallahu alayhi wa sallam mentioned:
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The Prophet sallallahu alayhi wa sallam made supplication that Allah forgive his people
when they were non believers and he said it when they were harming and oppressing him.
Badr ad-Deen says that means to grant them guidance to Islam which will cause them to be
forgiven, if they do become Muslim. So you have to understand what the Ulamaa are
talking about.
WHY DID HE SAY ILAM RAHIMAK ALLAH?

This was a trend used by wise, knowledgeable Ulamaa, they used these kind of sayings. He
made Duaa for one who is learning and listening to him and he is making Duaa for one who
might read his book in the future. This is a big lesson that one who conveys the message
must be merciful and compassionate to those he conveys his message to. He must show
those he is teaching that he wants guidance for them. Sometimes they think you do not
want guidance for them, you have to show them you are trying to take them from darkness
to a bright light.
A Daaiyah opens the hearts with a smile, it is a key to a heart. It could be a nice compliment
or word, or putting your hand on his back. Today, some act as if it is Awrah ( )to show
your teeth. They think that it is Awrah to show your teeth. That is the reality, do not laugh,
some people are like that. Dawah ( )is wisdom, being gentle and kind. You need the
keys, you cannot enter without Rahmah to people.
Allah tells his Prophet and he is the Prophet Muhammad sallallahu alayhi wa sallam:
...

...
:
And had you been severe and harsh hearted, they would have broken away from about you.
(Surat Aali Imraan: 159)
That is the Prophet Muhammad sallallahu alayhi wa sallam, so imagine anyone other than
him. A Daaiyah must be like Allah said about the Prophet Muhammad sallallahu alayhi wa
sallam:
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Verily, there has come unto you a Messenger (Muhammad sallallahu alayhi wa sallam) from
amongst yourselves (i.e. whom you know well). It grieves him that you should receive any
injury or difficulty. He (Muhammad sallallahu alayhi wa sallam) is anxious over you (to be
rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that
you may enter Paradise and be saved from the punishment of the Hellfire), for the believers
(he sallallahu alayhi wa sallam is) full of pity, kind, and merciful. (Surat at-Tawbah: 128)
A man who is merciful and compassionate with you, who is worried about you, who is
concerned for you and who is eager to give you the best. Here the author is speaking to
people at a time when people were deep in their ignorance, Bidah ( )and Shirk. The
worshipping of the graves was widespread and common and it was exceptional to be on the
right path.
A knowledgeable is wise and knows the truth is somewhat tough. The truth is tough
sometimes and it is hard to absorb it, especially when their parents and great grand parents
have been raised on it. The truth is difficult in itself and as a Daaiyah with wisdom, you do
not combine a tough attitude with a tough Dawah. You want two toughnesses? At least
work with the tough Dawah itself, do not add your attitude to it. Some learn a couple of
Hadith and run around declaring people Kuffaar, Khawaarij and everything you can think of.
Husayn al-Karabeesi was a philosophist Mubtadi ( )or one who resorted to mental
rationalisation. In Taareekh Baghdad (
), ash-Shaafiee went to visit Baghdad and
al-Karabeesi heard about him. People were going from all over to visit him so al-Karabeesi
told his friends let us go visit ash-Shaafiee. He is a philosophist, you know they are eloquent
when they talk because they have no knowledge of Quran or Hadith so they use their talk.
He said let us go visit Shaafiee and make fun of him. Everyone has gathered there so
Karabeesi goes there and with his outspoken way of asking questions, they ask ashShaafiee. Ash-Shaafiee knows what they are doing and knows people are there.
He could have kicked them out, he could have told a couple of his students take them out of
there, he could have incited the people to take them out but he stood silent. He stood
patiently and began to answer them with Quran after Quran after Hadith after sayings,
until he mesmerised them with his knowledge and his manners. You know what the
philosophers, these Mubtadiah ( )and those who resorted to mental rationalisation
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said? They said we left our Bidah and followed ash-Shaafiee. They went to make fun of him
and he could have done anything he wanted, but he was patient and Allah guided with him
some big Imaams of his time.
You see what it does? He had the key to the heart and he had wisdom in conveying the
message. That is why those are the verses I said:
: ...
And (remember) Lut, We gave him Hukman (right judgment of the affairs and Prophethood)
and (religious) knowledge. (Surat al-Anbiyaa: 74)
: ...

And when he attained his full strength, and was perfect (in manhood), We bestowed on him
Hukman (Prophethood, right judgment of the affairs) and religious knowledge [of the
religion of his forefathers i.e. Islamic Monotheism]. (Surat al-Qasas: 14)
Wisdom is just as essential as knowledge and that is what he says here, Rahimak Allah is
part of the wisdom of Muhammad Ibn Abdul-Wahhaab. That is how you capture the hearts
and the minds, Rahimak Allah. Even if you disagree with them and they are Muslim,
Rahimak Allah. Take this and humble yourself. Lower your wing to them. You know who is
saying Rahimak Allah? The man who was bad mouthed for over two hundred years and is
still being mad mouthed today. The dust generated by the attacks from the storm of
reviving the Quran and the Sunnah of his time has not settled until today, people still
accuse him and talk about him. Having said that, can you just imagine with me what the
attacks were like to him when he was in his peak (if it is still going on until today)? Yet with
all that going on he uses Rahimak Allah, when his opponents are going to be reading his
leaflets and letters that he is going to pass out.
A Daaiyah needs to have a smile on his face with the proper manners, and he needs to be
pleasant and a delight for people to approach and communicate with. That is the true
Daaiyah and that is a characteristic of a successful Daaiyah. A smile might open many
hearts to your message. Rahimak Allah, I am concerned about you and I want you to learn
this. In Sahih Muslim:

Do not minimise the reward of anything, even if it is merely to greet your brother with a
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smile. Jareer Ibn Abdillah said in Sahih al-Bukhari and Muslim, the Prophet sallallahu alayhi
wa sallam never saw me but smiled in my face:

This was the Prophet sallallahu alayhi wa sallam who we were ordered to follow whether
he smiles at us or frowns at us, whether he conveys the message soft toned or harsh toned.
No one is ordered to follow me and you, so convey the message in wisdom and good
manners, in a pleasant and light way.
Abdullah Ibn al-Haarith said in a Hadith in Sunan at-Tirmidhi:

A companion is saying I never saw anyone smile more than the Prophet Muhammad
sallallahu alayhi wa sallam. Can you imagine that? A brother greets a brother with a smile, a
sister greets her sister with a smile or a kind word, a pat on the back or an embrace, it is a
key to open the heart. A true, quick smile that slowly fades, not those fake ones that come
slowly and vanish real fast (those are the fake ones).
A sign and a characteristic of a Munaafiq is a sharp tongue with a frown to the believers, and
the opposite to the non believers.
...
: ...
They will smite you with sharp tongues, miserly towards (spending anything in any) good
(and only covetous of booty and wealth). (Surat al-Ahzaab: 19)
They sharpen their tongues and yield them on you.
...

:
Muhammad (sallallahu alayhi wa sallam) is the Messenger of Allah, and those who are with
him are severe against disbelievers, and merciful among themselves. (Surat al-Fath: 29)
The opposite of that is a trait of the Munaafiqeen.
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A Daaiyah is a doctor, he deals with the hearts and souls spiritually (not physically). You do
not open the heart and play around with it (the physical muscle itself), you deal with them
spiritually so you have to know how to open them properly. You have to find the key to
convey the message. Like I said it is a harsh Dawah in itself so do not combine your
harshness to it. People are humans and sometimes you need to praise them to win their
hearts.
When the Prophet sallallahu alayhi wa sallam taught Muaadh Ibn Jabal the Duaa we say
after Salah, do you think the Prophet sallallahu alayhi wa sallam just came to Muaadh and
said you say this after Salah? He took Muaadh and he said:

I love you Muaadh. Can you imagine how his heart is?
The Prophet sallallahu alayhi wa sallam commended Ibn Umar then corrects him to pray
the night prayer. The Prophet sallallahu alayhi wa sallam praised and then encouraged, and
that is the path of the wise, righteous and successful Duaat.
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CLASS FOUR
This is our fourth class on Sharh Al-Usool Ath-Thalaathah, the elucidation and explanation of
Al-Usool Ath-Thalaathah.
THE FOUR INTRODUCTORY MATTERS

The author said:
: :

:
:

:

We spoke about Bismillahir-Rahmaanir-Raheem and then we spoke about Ilam Rahimak

Allah (know, may Allah have mercy on you). Today, we take the obligation to know four
matters.
He said it is obligatory to know four matters, you must know these four matters. Here, he
said you are obligated to know these four matters. He used the Arabic word:

You must know these four matters.
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WHAT IS THE DEFINITION OF WAAJIB?

The definition of Waajib is any matter where there is a firm order to do something, in which
one is promised a reward for and anyone unexempted and unexcused from doing it who
leaves it, is promised punishment. That is the definition of Waajib.
IS THERE A DIFFERENCE BETWEEN WAAJIB AND FARDH?

There is a problem here that scholars had, there is an issue between Waajib ( )and
Fardh (). Are they both the same or are they different? In Usool al-Fiqh, the scholars
disputed this matter. They said is Waajib Fardh and is Fardh Waajib? Are they both the same
thing or are they two different things?
I want you to know and I am going to repeat it again and again, the author here does not
mean Waajib that is like the Waajib that Abu Haneefah Rahimahullah considers Waajib
(which is a lesser rank than Fardh). Here the author means obligatory, Waajib, Fardh. It is a
Fardh upon you. Even though he used the word Waajib, he means it is Fardh on you to know
the following four matters. In English it may not seem like that big of a deal because usually
when they are translate Waajib they say it is obligatory, and then when they say Fardh it is
also obligatory. But when you look at the Fiqh point of view in the Usool books, you find
there is a dispute. Is Waajib Fardh and Fardh Waajib or are they two different things?
I say this because Waajib (obligatory) is identical to Fardh (which is obligatory) according to
ash-Shaafiee, Maalik and Imaam Ahmad in one of two opinions. Let me repeat that. So now
we are talking about the dispute between the scholars in Waajib and Fardh. Are they the
same or not? A Waajib which means obligatory is identical to Fardh which is obligatory (just
two different words) according to ash-Shaafiee, Maalik and Imaam Ahmad in one of two
opinions.
The second opinion is by Imaam Abu Haneefah Rahimahullah. Imaam Abu Haneefah said
Waajib is a slightly lesser rank of an ordain than Fardh. According to Imaam Abu Haneefah
Rahimahullah, they are both an obligation. They are obligatory and you must do them,
however Waajib is a notch less than Fardh. Now let us take the proof for both camps.
THE PROOF FOR THE OPINION THAT WAAJIB AND FARDH ARE SYNONYMOUS
The first camp said Waajib is Fardh and they are both the same. They use for their proof a
Hadith in Sahih al-Bukhari:
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A Bedouin from Najd came screaming (in one narration mumbling) with his head uncovered
and he went to the Prophet sallallahu alayhi wa sallam to ask him about Islam. The Prophet
sallallahu alayhi wa sallam responded to him and after the Prophet sallallahu alayhi wa
sallam informed him of the obligatory matters upon him, this Bedouin asked a question.
:
He said other than what you told me (the obligations and that which you told me is Fardh),
are there anymore obligations other than that? Do I have to do anything else other than
that?
The Prophet sallallahu alayhi wa sallam responded.
:
He said no you do not have to do anything other than this, unless you choose to do any of
the extra matters that one can do for extra reward.
The point of the scholars here is:
The scholars said the Prophet sallallahu alayhi wa sallam did not put a middle category
between Fardh and Sunnah. This is Fardh and this is Sunnah, he did not put a middle
category. Had Waajib been a slightly lesser rank than Fardh, then he would have said I told
you the obligatory matters, here are the Waajib matters and then I am going to tell you the
Tatawwa (( )then there is the Sunnah). But he did not do that, the Prophet sallallahu
alayhi wa sallam told him the obligatory Fardh matters and then he said the matters other
than that are Sunnah. Between Fardh and Sunnah (Tatawwa), the Prophet Muhammad
sallallahu alayhi wa sallam did not say and here is Waajib in between them, here are
matters that are Waajib in between them.
The second proof is that Allah said in the Quran:
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: ... ...
So whoever has made Hajj obligatory upon himself therein. (Surat al-Baqarah: 197)
In this verse, Fardh is used in the context of Waajib so they said that means they are the
same.
The third proof in the Sahih.

:
And when you hear that the Prophet sallallahu alayhi wa sallam said that Allah said, that
means it is automatically Hadith Qudsi.

My servant never comes closer to me with a deed any better than a Fardh. Had Waajib been
a separate category, He would have also added Waajib. He would have said and Waajib is
included. First is the Fardh and then the Waajib, because right after that the Hadith
mentioned Naafil (that one continues to do Nawaafil). So He did not mention a second
category right after Fardh (which is Waajib), He went from Fardh and then He began to talk
about other matters that are Nafil (just like the first proof).
Now the fourth proof is that they said for both Fardh and Waajib, it is vilified to not do
either one. If you do not do either one it is vilified, so it would be redundant to say each one
has a separate meaning or category because we all agree on the bottom line, that it is
vilified not to do it and it is a sin not to do it. Why would you make it a separate category
when we all agree it is something you must do and you get sins for not doing it, unless you
are exempted? So why are you making it a special category? This group said it is redundant
to say Waajib is different than Fardh or Fardh is different than Waajib.
So basically if you look at this group, they use some textual proof from Hadith that the
Prophet sallallahu alayhi wa sallam went from Fardh to Tatawwa and did not mention the
middle category of Waajib in between.
THE PROOF FOR THE OPINION THAT WAAJIB IS LESSER THAN FARDH
The Hanafiyyah and Imaam Ahmad in one of the opinions said that each one is a different
category, Fardh is a category and Waajib is a different category. They said that Fardh is a
higher level that is more confirmed, stressed and emphasised than a Waajib that comes
right under it.
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The proof for the second group is more of a linguistic nature than it is of a textual nature.
Those who learn Arabic know that sometimes the literal meaning differs very slightly than
the religious context meaning for a word. I will give you that in an example of the word
Islam and you will understand it better. If you look up Islam in an Arabic dictionary (the root
word of it), what is the linguistic definition of Islam? You are going to find that it means
submission, humbling and obeying. One in submission, you can say he is Muslim. Humbling,
he is Muslim. Obeying commands, he is Muslim. That is the literal definition of Islam from
the root word of it. However in a religious context, look at the definition. The definition of
Islam is:

To submit to Allah with Tawheed, and to succumb to Allah with obedience, and to disavow
and disassociate yourself from Shirk and the people of Shirk. Yes parts of the root word
were used, but you have to have this whole conclusive meaning to take what Islam is in a
religious context.
Now the Hanafiyyah used the slight differences in the literal meanings of Waajib and Fardh
to have an effect on giving each one their own category. Abu Zayd ad-Dabboosi said Fardh
literally means to assess something or what is precise. If something is precise (from Taqdeer
()), that is Fardh. Taqdeer and Fardh are the same, so it is something that is assessed
and something that is precise. He said Waajib on the other hand means Suqoot ( ( )to
fall) and Allah used it in a literal sense in the verse:
: ...
...
Then, when they are down on their sides (after slaughter). (Surat al-Hajj: 36)
When a wall drops down, you say:

The wall fell. So here he says we will take Fardh to be anything that is firm (Qaati ( )), so
anything with firm proof is Fardh. Anything that is obligatory with a slightly lesser standard
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of proof, we will take that to be a Waajib. They made the distinction because Suqoot means
to drop, so they used drop to mean that is the second category.
HOW DO THEY CATEGORISE THE FARAAIDH AND WAAJIBAAT?

They made a distinction between Fardh and Waajib but they themselves disputed on how to
categorise what is going to be a Waajib and what is going to be a Fardh. We established
there is a Fardh and there is a Waajib according to the Hanafiyyah, but what is a Fardh and a
Waajib?
One group of the Hanafiyyah said Fardh is what comes through Qatee ( )proof. Qatee
proof is super firm, direct and precise proof, which is like a solid verse with its meaning clear
or a solid authentic Hadith with a clear meaning of it and multiple chains. That would be
considered a Fardh. Anything less than that, that is obligatory and we will consider it a
Waajib. So anything that comes to us in proof that is Dhannee ( )will be a Waajib.
Dhannee means authentic Ahaadith, we are not talking about non authentic Ahaadith. An
authentic Hadith that is a direct order, but its chains are not sufficient to be like multiple
chains.
An example of this would be that Allah said in the Quran:
: ...

And perform As-Salat. (Surat al-Baqarah: 43)
No one disputes it, it is a clear order and the meaning is very clear. It is a verse in the Quran
so it is not disputed. It is Fardh to make your Salah but they said reciting the Faatihah in
every single unit of the Salah is Waajib and not Fardh because the Hadith:
There is no Salah except by you reading the Faatihah in every unit of the Salah. They said
that proof is Dhannee, meaning it is authentic but it is not solid enough to be a Fardh. So
Salah is Fardh but reciting the Faatihah in every Rakah is Waajib.
The second group (al-Askaree) said Fardh is what is from Allah and Waajib is what is from
Allah and what is from the Prophet Muhammad sallallahu alayhi wa sallam. So some proof
that is disputed and matters that are disputed (their meanings from the Qur'an), that is
Waajib according to them. If it is solid and the meaning is clear, that is Fardh (the first
category).
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The third group said Fardh is any direct order from Allah and Waajib is any direct order from
the Prophet Muhammad sallallahu alayhi wa sallam. That is obligatory in both cases, one is
from Allah and one is from the Prophet Muhammad sallallahu alayhi wa sallam. Al-Israeeni,
who is among the scholars of al-Hanafiyyah said Fardh is what is ordered by consensus and
no one disputed it, and Waajib is what may have dispute as to it being Fardh or not. So they
dispute in themselves as to what is Fardh and what is Waajib.
THE RESULT OF THIS DISPUTE

The result of it is according to the Hanafiyyah, whoever denies a Fardh is Kaafir because he
has committed an act of Kufr (he denied something that its proof is beyond a doubt).
Waajib, the proof is less precise so he has not committed an act of Kufr. So whoever denies
standing in Arafaat during Hajj or Hijaab of a woman has committed an act of Kufr because
that is Fardh. They consider for example Witr as Waajib and they consider running in Safa
and Marwah when you go to Hajj (those seven laps you do where Haajar alayhas-salaam
ran) as Waajib. So if someone were to deny that, then he has not committed an act of Kufr
because the level of proof in less than that of the Fardh. Their rule is that denying a Waajib
is not Kufr. Leaving that Waajib out and if you do not deny is considered Fisq (( )one
who is astray). Denying a Waajib is not Kufr according to the Hanafiyyah because it is proven
on a secondary level basis proof, unlike Fardh which is proven beyond a doubt. That is the
first result or fruit of this dispute.
The second result or fruit of this dispute. You get more reward for doing a Fardh than you
do for doing a Waajib, because it is higher category according to the Hanafiyyah. The third
fruit or result of this dispute would possibly be more understandable in an example. The
majority of scholars (the first group) say making Sujood at-Tilaawah (Sujood of recitation) is
Sunnah not Waajib or Fardh. This is because Umar Ibn al-Khattab was on the pulpit one
Friday and he read Surat an-Nahl, when he got to the Sajdah in Surat an-Nahl he got off the
pulpit and made Sujood. The Next Jumuah he got up and read Surat as-Sajdah and Surat asSajdah has a Sujood in it. When he got to the verse of Sujood he said O people, we pass by
verses of Sujood, whoever makes Sujood is right and whoever does not make Sujood is right
and he did not make Sujood the second time. His son Ibn Umar added a statement to that,
he said Allah did not make Sujood at-Tilaawah Fardh upon you.
It is not Fardh or Waajib so what does it become? The majority of the scholars said it is not
Fardh or Waajib so it goes down to Sunnah. The Hanafiyyah said no, it is not Fardh so then it
is Waajib because it drops down a level. Yes it is not Fardh, but then it is Waajib. So they
dropped it to their second category, which is Waajib. The Jamhoor ( )dropped it to
their second category (which is Sunnah), so it gets dropped down based on what group you
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are in. The Hanafiyyah make it Waajib and the majority (the Jamhoor) consider it Sunnah. So
that is one of the results of this dispute of Fardh and Waajib being two different categories.
Since the first group do not distinguish between Fardh and Waajib and consider them one,
they said it is not Fardh as Ibn Umar said and that means it is not Waajib because they are
the same, so it goes down to a Sunnah. Al-Hanafiyyah said it is not Fardh like Ibn Umar said,
but it drops down to Waajib. Very similar to that is sacrifice. The Hanafiyyah believe it is
Waajib to sacrifice and the other Imaams (the Jamhoor) believe it is Sunnah to sacrifice,
based on the same rationale. Likewise, the Hanafiyyah believe Witr after the Ishaa and
before Fajr is Waajib. According to them, you get sins if you do not do it and you are
considered a Faasiq if you are not doing it. The majority say no, it is Sunnah.
The conclusion for this whole dispute is simple and the answer is pretty much clear. If you
want a one liner on it, the proper opinion is that Waajib and Fardh are the same. The
majority who consider Waajib and Fardh the same use textual proof like Hadith to back
them up, while the others use and substantiated their stance with linguistic definitions. That
gives leverage to the first group. Secondly, the first group is more correct because Fardh and
Waajib concur in that one must do that which he is supposed to do and he gets sins for not
doing it, unless he is exempted. So the definition for both is nearly the same and that gives
more of a solid stance to the first group.
THE ISLAMIC KNOWLEDGES ARE INTERTWINED

Notice when we learn Tawheed, we do learn Tawheed but as we learn it we study matters
like this which are Usool. This matter is not in the Tawheed books, this is in Usool al-Fiqh but
we use it to understand more what the author is talking about when he says Yajib (
).
Does Yajib mean Fardh or is it the lesser category that Abu Haneefah is talking about? So we
use Usool to know the meaning of the author here and to understand a matter of Tawheed
and Aqeedah. Sometimes we are going to talk about Hadith. In the future if we pass by a
Hadith and some scholars consider it weak and it is a Hadith that is popular, we are going to
talk about why it is weak or why it is authentic. That is Mustalah (), it is going to be a
Tawheed class but we are going to talk about Mustalah and Hadith in it. Then very soon
Inshaa Allah it is going to be more like Tafseer class and then it is going to be other topics.
Sometimes we have to break the terms of the Nahuw down, like we did in the first class
when we talked about Ar-Rahmaan and Ar-Raheem. It is Tawheed but the Islamic
knowledges are intertwined and that is a unique thing about. Inshaa Allah we plan on
studying Usool and when we get to Usool we are going to talk about Fardh and Waajib. You
have an understanding of it and actually now with what I talked about, that is more of a
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detailed understanding of it. So if we get there we might add a little bit more, we might just
pass by it or we might review it.
WHICH DEFINITION OF WAAJIB DID THE AUTHOR INTEND?

Why did we bring that up here (Waajib or Fardh)? Because here he is saying Yajibu, you
must know these four matters. Does he means the Waajib according to Abu Haneefah, that
is a slightly lesser rank than a Fardh? No, he means the Waajib that is Fardh. Had you taken
out the word Yajibu and replaced it with Yufradhu (), it would be the same thing. So
here he means the kind that is Fardh and the kind that is according to the first three
Imaams. It is compulsory on us to learn these four matters. It is Fardh (Waajib) to learn
these four matters. Men, women, slaves, the free, every Muslim who believes in Laa Ilaaha
Illallah Muhammadur-Rasoolullah needs to know these four matters. Comprehending these
matters fully and thoroughly is a Fardh upon every single Muslim.
KNOWLEDGE IN MATTERS THAT PERTAIN TO ALLAH

Knowledge in matters where you are dealing with Allah (
) are three
types:
:
Itiqaad (), Fiil ( )and Tark (). Matters Allah commissioned that pertain to Him
are either belief, action or leaving. There are some things that you have to believe in, some
things you have to act and do and some things you have to stay away and refrain from.
Knowledge as it pertains to your dealing with Allah is either Ilm Aynee (
Ayn (
( )Fardh
))or Ilm Kafaaee () . Meaning knowledge as it pertains to your
dealing with Allah in those kind of knowledges (Itiqaad, Fiil and Tark) is either Fardh 'Ayn
(which means it is a personal obligation) or Fardh Kifaayah () .
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THE DEFINITION OF FARDH AYN

Fardh Ayn is compulsory on every Muslim to perform or do. Fardh Ayn is an obligation that
must be done by every single individual and it is a personal obligation. Examples are Salah
and Siyaam, every single person must do it.
THE DEFINITION OF FARDH KIFAAYAH

The next one is Fardh Kifaayah (communal responsibilities). It is a Fardh that if performed by
a sufficient number of people, the obligation falls from the rest (the rest of the Ummah are
not obligated to do it). This is a requirement that the community as a collective must fulfill
and not the individual himself. It is not required on an individual basis but on the community
of the Islamic Ummah as a whole. An example is burying the dead. Another example is if we
are ten people here and we are at the shore an ocean, someone is drowning and we are
able to rescue him. We are all responsible to go rescue him but if two people go and rescue
him then that is sufficient for us. If those two people who are able do not go, all ten of us
get sins. That is Fardh Kifaayah. It is not requested by Abdullah, Umar or Muhammad, it is
the act itself that is requested (unlike the first category). If a group makes Salat al-Asr, it
does not relieve the rest from making Salah. Every last Muslim has to make Salat al-Asr.
In the communal obligation, it is sufficient if a certain number of people do it and then the
rest will not be in sin if they do not do it. In the communal obligatory act, the act must be
carried out and completed. If it is not carried out and completed because one is not able to,
he must and we must encourage others to eliminate the sin from falling on everyone. Let us
say we are ten at the shore of an ocean and we are not able to rescue that person because
we do not know how to swim. In that case and in any matter, we must go inform and
encourage others to eliminate the sin from falling on everyone.
FARDH AYN IN KNOWLEDGE, ACTION, LEAVING MATTERS AND

BELIEF
FARDH AYN IN KNOWLEDGE PERTAINING TO ALLAH
As to knowledge that is Fardh Ayn (a personal obligation), it is knowledge that your religion
cannot be completed and carried without it. That is the kind of knowledge that is Fardh
Ayn, knowledge that your religion cannot be completed and carried without. It could be in
Aqeedah, it could be in actions and it could be in sayings. Anything that makes essential
matters of your Deen, your belief, your actions and your saying deficient, you must know
them as a compulsory Fardh Ayn. You must individually know it, seek it and learn it. What
the author mentions here is:
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You must and it is Fardh Ayn. Every individual must know these matters and there are no
exemptions. Every individual must know these matters as a Fardh Ayn upon him.
Note, there is some knowledge that varies in how it is obligatory or not towards Muslims,
because individuals vary. There is a certain limit of knowledge that every last Muslim must
have (that is the Fardh Ayn), but there are matters that vary amongst Muslims. Some
Muslims must know certain things and others must not, but there is a certain level that one
must know. Ibn Abdil-Barr in his book Jaami Al-Bayaan Al-Ilm, Ibn Qudaamah and other
scholars spoke on this matter.
Let me go into a little but more detail so you understand it. The scholars said it is consensus
that there are types of knowledge that are Fardh Ayn and that there are types of
knowledge that are Fardh Kifaayah. There is Ijmaa ( )that there are two kinds, not
everything is Fardh Ayn and not everything is Fardh Kifaayah.
FARDH AYN IN ACTION

Purification, Wudhu, Tahaarah and Salah, you must know that. If you live until Ramadhaan,
you need to know about Ramadhaan, what invalidates your fasting and what you have to do
from pre-dawn to sunset. It is obligatory on you to know matters like that. It is Fardh Ayn
on a woman to know the rules that pertain to the menstrual cycle because the acceptance
of her fasting and Salah is dependent on that. They have to know that, when they can make
Salah, when they cannot and how they get purity. It is Fardh Ayn upon them to know.
A man does not need to know the rules of the menstrual cycle. However, if a man is the only
path for his wife to learn then he must know because he is her guardian. See how it varies?
He must learn it to teach her or take her to someone knowledgeable to teach her. A regular
man does not need to know it but if he has a wife, a daughter, a mother or a sister that he is
responsible for, he has to learn it to teach them. It becomes Fardh Ayn upon him or he
takes them to learn it or allows them to go and learn it. If you have a wealth, you need to
know the rules and regulations of Zakah. If you have no wealth, you do not need to know
about Zakah because you have no wealth. Yes it is better, but here we are talking about
what is Fardh Ayn and what is not. If you are able to perform Hajj, you need to know about
Hajj. If you are unable, you need to know the limit that I am unable, I am sick or I do not
have the wealth to do it so I do not have to make Hajj.
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FARDH AYN IN LEAVING MATTERS

A blind man who does not see does not have to learn what is Haraam to look at because he
cannot see. A deaf person who does not hear does not have to know what is Haraam to
listen to, unlike me and you. Me and you have to learn what is Haraam to listen to because
we can hear. It is Fardh Ayn on all Muslims to know what is Haraam to listen to. It is Fardh
Ayn on every Muslim to know Zina is Haraam. It is Fardh Ayn on every Muslim to know
Riba is Haraam, alcohol is Haraam, swine is Haraam (the impurities) and that oppression is
Haraam. It is Fardh Ayn on every Muslim to know the prohibition of incest or the killing of
others. All that is Fardh Ayn upon every Muslim because they may fall into it so they have
to know how to avoid it.
FARDH AYN IN BELIEF

The best example is what we are talking about here, these four matters that are Fardh Ayn
upon every Muslim to know. One needs to know matters of his belief, belief in Allah, belief
in the angels, belief in the books, belief in the Resurrection, Jannah and Jahannam. You have
to know that. One needs to learn that of Islam which will remove any doubts (if he has any
doubts), because part of believing in Islam is believing in Islam with no doubts. If you have
doubts, you have a deficiency so you have to learn Islam to remove that doubt. If he is in a
country that has widespread major Bidah, he needs to learn them so he will avoid them and
not fall into them. The amount of Fardh Ayn as it pertains to knowledge is what ones
belief, worship, acts or saying will not be correct or in accordance except with it. If it is that,
then you must learn it on an individual basis as a Fardh Ayn.
THE FOUR OBLIGATORY MATTERS

So here the author says:

There are four matters that are Fardh upon you to learn and he means Fardh Ayn. These
are matters which the author starts out the booklet with. These four matters are your entire
Deen and they should be given great attention due to their tremendous benefits. Among
the Fardh Ayn that you must know are these four matters.
Those who do not bring their copies of the Usool are going to get lost over here because the
author talks about four matters and you are going to think these are the fundamental
matters but these are not the ones he is talking about. He talks about four matters, then he
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talks about three matters and then he finally gets to the core three fundamental principles
that the book is named after. Now we are talking about four matters.
The first part of the four matters is knowledge and there is an A, B and C on that. Then he
says knowledge is:

So you have to know that there is an A, B and C to it. You are going get lost if you do not
follow along and put a line as we go through sentence by sentence. Actually you should try
to read it and go over the whole booklet. For example the first page, so you have a general
idea as to what we are talking about and how he divided the book out. You also need to
know that he repeats certain matters and that is why at certain points we will elaborate on
matters, while at other points we will just pass by. When you explain a booklet or when you
want to read a booklet to understand it, you read it or explain it in a way according to how
the author organised it and structured it to get the full benefit from it. And likewise over
here, the first matter that he talks about of the four matters is knowledge, then he mentions
knowledge in Allah, knowledge in the Prophet Muhammad sallallahu alayhi wa sallam and
knowledge in the Deen. These same matters that he defines knowledge with here are the
same core matters of the Usool Ath-Thalaathah that we will talk about in the future Inshaa
Allah.
THE DEFINITION OF MASALAH

Here he says there are four matters. In Arabic, Masalah ( )means there are four
issues, four things, four matters here. In Arabic, the definition of Masalah or matter is
anything proof or evidence is sought for:

Matters that you seek or pursue are called a Masalah. Masalah are matters that are
pursued or sought. So here he said:
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There are four Masaail here, he mentions four matters here. The first one is knowledge and
then he defines knowledge. Then he mentions number two, action. Then he mentions
number three, Dawah. And then he mentions number four, Sabr. These are the four
matters that he is talking about. He is saying these are matters that one should search, seek,
pursue and learn with proof. You must learn them.
We took the definition of knowledge last week (knowing something as it really is in an
affirmative and certain way) and here the author defines knowledge in a different way. He
says the first of the four matters is knowledge and that is knowledge of Allah, His Messenger
and His religion. So let us talk about the first matter.
THE FIRST INTRODUCTORY MATTER: KNOWLEDGE
: :

He starts off with knowledge and defines knowledge with knowing Allah, the Prophet
Muhammad sallallahu alayhi wa sallam and His religion. Let us talk about knowledge, that is
number one.
He mentions knowledge, defines knowledge, mentions action, mentions Dawah and then
he mentions patience (and you know them with proof). Those are the first four matters he
talks about and these are the matters that he says are obligatory on everyone to know.
KNOWING ALLAH
The first one is knowledge and then he says knowledge is knowing Allah:
Knowledge and awareness of Allah the Mighty, the Majestic. This is the knowledge and
awareness that makes a person accept whatever is prescribed and laid down to him by
Allah. That is what kind of knowledge this is. Whatever makes you accept and submit to
Allah and to the rules and regulations Allah gives you is part of this knowledge. This is the
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type of knowledge that causes one to submit, a complete total submission to the laws of
Allah, His rules and His regulations. This is the knowledge of ones Lord (Allah) and it is
attained by the signs and the verses in the Quran. That is where we get it from. It is
attained by what is in the Hadith and also by considering the signs which Allah provided for
us on this earth in His creation. That is also included in this.
And on the earth are signs for those who have Faith with certainty. (Surat ath-Thaariyaat:
20)
And also in your own selves. Will you not then see? (Surat ath-Thaariyaat: 21)
Will you not comprehend and understand? So those are signs of knowing Allah. We get it
from the Quran, we get it from the Hadith and we get it from the signs in the creation of
Allah on this earth.
MARIFATULLAH
Some scholars categorised knowledge pertaining to this into two types. They said
Marifatullah is knowledge that is two types, knowledge in Allah and knowledge in the
Halaal and Haraam of Allah. Knowledge in Allah is to know what His attributes and qualities
are. To know the attributes and qualities of Allah is Marifatullah. Basically this knowledge is
to know the power of Allah over you. It is to know that the knowledge of Allah is supreme,
the knowledge over His creation and the power of Him sustaining this universe, all that is
part of Marifatullah. To know Allah (Marifatullah) is to know the names of Allah,
contemplate them, understand their meanings and abide by what they entail. The
knowledge that creates the fear of Allah is Marifatullah. The honouring of Allah is
Marifatullah. That is what he defines knowledge as (Marifatullah).
When they told the great Imaam and scholar ash-Shabi:

One guy told him O Shaykh, but instead of Shaykh they used Aalim (O you scholar). He said
the scholar (al-Aalim ( ))is one who fears Allah. Knowledge is knowledge of Allah and it
creates fear from Allah. Marifatullah creates fear from Allah and it also creates love in
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Allah. Many people are heedless and mindless of this knowledge, even though it has
benefits that turn in good for one in this life and in the life after. The benefits are good in
both worlds.
Some of the Salaf said:

Only the ignorant commits sins. What type of ignorance do you think that they mean? They
did not mean ignorance in Halaal and Haraam. They did not mean ignorance in the rules and
regulations, but they meant ignorance in this matter (Marifatullah). Ignorance in Allah,
ignorance in the rewards Allah has for you and ignorance in the punishment Allah has
reserved for those who sin. Ignorant that you are using the land that Allah gave you to
commit a sin on, that you are deriving strength that Allah gave you to commit a sin with and
you are using power Allah has given you to commit a sin with. That is the kind of ignorance
that they meant when they said that sinners are ignorant.
KNOWLEDGE OF THE HALAAL AND HARAAM

The second type of knowledge is the knowledge of Halaal and Haraam. Knowledge in Allah is
the knowledge to know the Halaal and Haraam of Allah. Ibn Taymiyyah talks about this in
the third volume of Fataawa, after the page three hundred and thirty three. He said people
in these kind of knowledges are four categories and pay attention to them because you
have to diagnose yourself and I have to diagnose myself as to which one of these categories
I am so I can fix myself.
The first one is the one who has knowledge in Allah and in the rules and regulations of Allah
(Ahkaam ( ))and this is the best. This is the peak and this is what we want and strive
for. The second one is the one who has knowledge in Allah but is ignorant in the Ahkaam of
Allah. The third one is one who has knowledge in the Ahkaam of Allah but lacks knowledge
in Marifatullah. The fourth one is ignorance in both of them. The first one is the best and
the fourth one is the worst. Figure out which one of these four you are, work on your
weakness and strengthen it because that is how you know Marifatullah.
THE IMPORTANCE OF MARIFATULLAH

The importance of knowledge in Allah is great. Marifatullah is great, it is something big and
it is something that needs to be taken seriously. It is the Fitrah that one knows and worships
Allah and it is actually those with tainted Fitrah that do not know and do not want to
worship Allah. That means some deficiency happened in their Fitrah to sway them away
from the right Fitrah.
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Allah is the Most Merciful and the Most Compassionate. You have to know that,
Marifatullah. Allah the One who is closer to you than your jugular veins, that is
Marifatullah.
...
:

And We are nearer to him than his jugular vein (by Our Knowledge). (Surat Qaaf: 16)
The One who heals broken hearts. When you have a broken heart, who heals it but Allah?
Marifatullah. The One who answers your call when you are distressed, that is part of
Marifatullah. The One who gives you victory when you are oppressed. The long awaited
victory comes directly from Allah for the oppressed. That is Marifatullah. The One who is
more merciful than your own mother, that is Marifatullah. Once you know and
comprehend how merciful Allah is and that He is more merciful to you than your mother,
that is part of Ma'rifatullah. The One and the only One who can harm you or benefit you.
The whole world with its entirety could not harm you one tiny bit if they all gathered against
you, and they could not benefit you one tiny bit in their entirety. That is Marifatullah. If you
know that without the will of Allah they could not harm or hurt you, then that is
Marifatullah.
The One who when you raise your hands in supplication to Him (in Duaa), does not return
your hands empty. That is Marifatullah. The One who hears the cries of the people while
there are others who are deep asleep. You could have someone in your house who is deep
asleep, he cannot hear you whilst you are crying supplicating yet Allah from on top of seven
skies hears you. That is Marifatullah. You cannot worship Him properly until you know
Marifatullah and know about Allah. The more knowledge you know in this field, the more
you become a worshipper of Allah, the more you become a fearful person of Allah and the
more you become hopeful in Allah. Knowledge in Ma'rifatullah is the principle of all
knowledges because with it you know the purpose of your existence.
And I (Allah) created not the Jinns and humans except they should worship Me (Alone).
(Surat ath-Thaariyaat: 56)
Knowing Allah, His qualities and His attributes, that He is the Creator, that He is the
Sustainer, that He controls the universe and He is the only One worthy of being worshipped,
all that is Marifatullah. The more detail you know of it, the stronger your Imaan is. Knowing
that every act of worship directed to other than Him is wrong, that is part of Marifatullah.
That is what Marifatullah entails. Knowing Allah encourages one to perform the ordains and
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to leave the evil out of love and hope for Allah. That is the ultimate belief in Marifatullah.
Knowledge in Allah is supreme and it is the best of all knowledges.
Listen to this Hadith, listen to how important, heavy and mighty it is.

:

:

This Hadith is in Musnad Ahmad and the men of the chain of the narration are very strong
(
). Abdullah Ibn Amr Ibn al-Aas said the Prophet sallallahu alayhi wa sallam sat
down and he said when the death of the Messenger of Allah Nooh approached, he
admonished his two sons. He said indeed I will give you far reaching advice.
I am commanding you to do two things and I am warning you to stay away from two things.
Nooh alayhis-salaam giving his farewell advice to two of his sons.

:
I warn you against associating partners with Allah and I warn you against pride (Kibr is
pride). That is what he warns them against.
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And I order you and I charge you to know that there is no God but Allah. He wants them to
know Marifatullah, Laa Ilaaha Illallah is Marifatullah.
This is why I brought you this Hadith:
He said if you were to put the seven heavens and the seven earths and what is in them on
one side of a scale, and then on another side of a scale you would put Laa Illaaha Illallah, the
latter would outweigh the former. There is no God but Allah, just that word on the other
side of the scale. That is how mighty Marifatullah is. Laa Ilaaha Illallah would be heavier
than the seven skies and the seven earths and what is in between them.
The Hadith goes on further to say:
If the heavens and the earth were of the shape of a ring and you put Laa Ilaaha Illallah on it,
it would break it. It would destroy it, meaning it is heavy. That is how heavy and mighty
Marifatullah is.
And then the second thing he ordered them to do:

I charge you to say Subhan Allahi Wa Bihamdihi as it is the Salah of everything and
everything gets its provision from it or through it.
This is a Hadith to show how heavy, how mighty, how important and how essential Laa
Ilaaha Illallah (which is Ma'rifatullah) really is. That is how heavy and deep knowledge in
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Marifatullah is. He on his deathbed takes out time to tell his sons you have to learn it, you
have to understand it, you have to believe in it and comprehend it.
If anyone who has committed sins (killed, drank or did whatever you can think of from the
worst sins) was granted and blessed with fear of Allah and he prostrated, if he knew this
knowledge right here and he had justice in him he would tell you there is no pleasure on this
earth from the sins I committed to the time I am now obedient, more pleasurable than that
Salah, that Tasbeeh or that Duaa that I did. If one masters the knowledge in Allah
(Marifatullah), Wallahi there would never be anything more pleasurable to him on the face
of this earth than when his head is bowing in Sujood to Allah. If he had a double life in his
past where he had sins (what they call pleasures) and then he compares it to the pleasure of
Marifatullah and Ibaadah, he is going to tell you this one is better.
Knowledge in Allah makes one eagerly await the moments he spends in contact with Allah in
Salah, Duaa (), Rukoo (), Sujood, Dhikr and in any form of worship. Lack of
knowledge in this (Marifatullah) makes one the kind of people who are eager by the
moment to leave their Salah or Ibaadah or do not touch their Quran. They do not even have
the eagerness to go and open the Quran and recite from it every day. When one masters
this knowledge (Marifatullah), he knows the verse in the Quran:
:

(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they
shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so. (Surat
al-Qalam: 42)
He knows Allah and he knows Marifatullah. He knows when Allah calls him on this earth to
make Sujood and Rukoo, he does it by choice and he does it by submission so he can do it in
the life after by honour. Whoever does it by choice and submission in this life gets to do it in
honour of Allah on the Day when Allah comes down to judge people.
Knowledge in Allah (Marifatullah) brightens your grave before you enter it. Do you not
want to enter a bright grave? Marifatullah brightens your grave before you enter it. That is
why we study this, so we can be welcomed into our illuminating, bright grave when we are
placed in that grave. The affect of Marifatullah is to please Allah before you meet Him. Do
you not want to please Allah before you even meet Him? You want Allah to be pleased at
you when you stand in front of Him, so Marifatullah is all about that. Marifatullah is to
make your obligations and your Salah before Salah is made upon you. Lack of knowledge in
this area is why people sin.
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IGNORANCE IN MARIFATULLAH
:

Allah accepts only the repentance of those who do evil in ignorance and foolishness and
repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All Knower, All
Wise. (Surat an-Nisaa: 17)
Ignorance here is not the ignorance in Halaal and Haraam. It is very rare and exceptional
that one may do a Haraam where he does not know it is Haraam. It is very exceptional and
rarely does it happen. Everyone who commits adultery knows that he is doing a Haraam.
One who commits fornication knows that he is heading to do a Haraam, he knows that. It
could be very exceptional that one may not do it, that is an exception but the Quran is not
talking about those exceptional people. When one is killing, he knows he is doing Haraam
when he is killing.
The ignorance here is the ignorance in Allah (ignorance in Marifatullah). Some have total
ignorance in Allah (in Marifatullah). That is why we study this and that is why Tawheed is
essential. Some have total ignorance in Marifatullah and some have intermitted periods of
foolish ignorance in Allah that causes them to sin in that intermitted period. Let me repeat
that. Some have total ignorance in Marifatullah, those are evil and wicked people that
spend their life in sinning and Haraam. Others have intermitted periods of foolish ignorance
in Allah that causes them to sin at times, and Inshaa Allah many of the second kind repent
and come back.

:
:
:

Mujaahid, Ibn Abbaas and others said the same thing. Abu Aaliyah is saying it was
widespread among the Sahaabah to say that every sin one commits and falls in, it is because
of ignorance whether he did it on purpose or not. Ignorance in what O Sahaabah? Ignorance
in Marifatullah. You see how essential this type of Tawheed is? You will see some who will
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teach Tawheed and just flip the pages to go on, but Tawheed needs to be taught to entice
you to act upon it and do something about it. That is the kind of Tawheed that moves you to
better yourself.
Knowledge of Allah takes you to Heaven before you get to Heaven. Knowledge in
Marifatullah takes you to Heaven on this earth, before you get to Heaven. Ibn Taymiyyah
Rahimahullah said a famous quote and it is one of the most beloved quotes to me that I like
from Ibn Taymiyyah, even though I read his Fataawa maybe about four to five times from
cover to cover.
Ibn Taymiyyah Rahimahullah said:

There is a Jannah in this life, whoever does not enter it does not enter the Jannah of the life
after. What Jannah is that Ibn Taymiyyah? What Jannah is in this life? What are you talking
about when you were imprisoned five times, you spent years in prison and you barely had
anything to put on yourself? What Jannah is that you are talking about? The garden of
heaven, whoever does not enter it in this life will not enter the Heaven. What garden of
heaven are you talking about when you were abused and persecuted?
What he meant is what other Salaf said:
At times the heart passes through phases that we say if the people of Heaven are feeling the
same, they are in good shape. At times we go through phases in our hearts, we say if the
people of Heaven are living like that and have the same feeling then they are in good status.
You find that in first volume of Madaarij As-Saalikeen (
), approximately page
four hundred and eighty something. So that is Marifatullah, Marifatullah takes you to
Heaven before you get to Heaven.
KNOWING THE PROPHET MUHAMMAD SALLALLAHU ALAYHI

WA SALLAM
Number two, he defines knowledge as:
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The author says you must know the Prophet Muhammad sallallahu alayhi wa sallam, that is
the definition of knowledge. Knowledge in the Prophet sallallahu alayhi wa sallam is the
knowledge that makes the person accept whatever he brought us and whatever he
informed us of. We will talk about this knowledge when we talk about the three principles
like we said.
You must affirm and attest to the truth of the Prophet Muhammad sallallahu alayhi wa
sallam and whatever he informed us of. Knowledge of the Prophet Muhammad sallallahu
alayhi wa sallam is to comply with any orders he has given us. That is knowledge in the
Prophet Muhammad sallallahu alayhi wa sallam. You must avoid that which he forbade us
from and you must leave anything he deterred you from doing. You must judge by the
revealed laws which he sallallahu alayhi wa sallam came with and be fully, totally and
completely pleased with any judgment Allah and the Prophet Muhammad sallallahu alayhi
wa sallam told you to do. You do not just do it but you fully and completely be pleased with
anything they have for you to say. Knowledge in the Prophet Muhammad sallallahu alayhi
wa sallam is to know that he is the slave of Allah and that he is the Messenger of Allah.
Knowledge of the Prophet Muhammad sallallahu alayhi wa sallam is to fill your heart with
complete love and obedience to this man. The more you love him, the more you truly follow
him.
...
:
Say (O Muhammad sallallahu alayhi wa sallam to mankind): If you (really) love Allah then
follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will
love you and forgive you of your sins. (Surat Aali Imraan: 31)
As a condition for Allah loving you, you must follow the footsteps of the Prophet
Muhammad sallallahu alayhi wa sallam. You must believe in the message of the Prophet
Muhammad sallallahu alayhi wa sallam. You must obey his orders and you must follow his
guidance. Why Muhammad sallallahu alayhi wa sallam? Because knowing Muhammad
sallallahu alayhi wa sallam is the only way to know the Shareeah ( )and guidance that
Allah sent us (from Muhammad sallallahu alayhi wa sallam). The rules and regulations to
live in accordance with came to us from the Prophet Muhammad sallallahu alayhi wa
sallam. That is why the Prophet Muhammad sallallahu alayhi wa sallam. So to know the
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Prophet Muhammad sallallahu alayhi wa sallam is an essential factor in knowledge and that
is why he mentioned it as one of the definitions of knowledge.
In a nutshell, knowledge of the Prophet Muhammad sallallahu alayhi wa sallam is the
requirement to take and absorb the knowledge that will cause you to accept the guidance
he was sent with, to believe in him, follow his ordains and stay away from any of the
prohibitions he told you to stay away from. Basically that is what knowledge in the Prophet
Muhammad sallallahu alayhi wa sallam is.

:

But no, by your Lord, they can have no Faith, until they make you (O Muhammad sallallahu
alayhi wa sallam) judge in all disputes between them, and find in themselves no resistance
against your decisions, and accept (them) with full submission. (Surat an-Nisaa: 65)
Just a judge in all disputes, is that the end of the verse right there? No.

And find in themselves no resistance against your decisions, and accept (them) with full
submission.
You have to accept any command by the Prophet Muhammad sallallahu alayhi wa sallam
with full, complete and total submission. Your heart has to accept it and be one hundred
percent delighted you are doing it, you are acting on it or you are accepting it.

:
The only saying of the faithful believers, when they are called to Allah (His Words, the
Quran) and His Messenger (sallallahu alayhi wa salam), to judge between them, is that
they say: We hear and we obey. And such are the prosperous ones (who will live forever
in Paradise). (Surat an-Noor: 51)
When you are telling them here is the Quran, here is the Hadith, here is the saying of Allah
and here is the saying of the Prophet Muhammad sallallahu alayhi wa sallam. Some say no
this does not really apply to us, this does not really concern us or it does not really mean
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that. They go around a million ways to avoid it but Allah said the faithful believers are the
ones who say:

We hear and we obey. Allah says and such are the successful, successful meaning the ones
who will be granted Paradise Inshaa Allah.

...
And let those who oppose the Messengers (Muhammad sallallahu alayhi wa sallam)
commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc) (among
the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant, etc) befall them or a painful torment be inflicted on them. (Surat
an-Noor: 63)

Beware of a Fitnah that will hit you if you disobey the commands of the Prophet
Muhammad sallallahu alayhi wa sallam. What kind of Fitnah? Among many of the Imaams
who interpreted this verse, they said Fitnah here means Shirk. Disobedience to the Prophet
Muhammad sallallahu alayhi wa sallam is going to lead you to Shirk. If you reject anything
from the Prophet Muhammad sallallahu alayhi wa sallam, resort to hearsay or the
rationalisation of people, neglect it or minimise it, it is going to destroy you and cause you to
fall into Shirk at the end. That is the meaning of Fitnah.
KNOWING ISLAM

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The third one is to know Islam. Knowing Allah, knowing the Prophet Muhammad sallallahu
alayhi wa sallam and knowing Islam.
THE DEFINITION OF ISLAM

Linguistically Islam means to submit, like we mentioned earlier. In the religious context, it
means:

Total submission to Allah with Tawheed and succumbing to Allah with obedience, and
disavowing and disassociating from Shirk and the people of Shirk.
Those are the conditions and restrictions of believing in Islam. That is the definition of
believing in Islam.
ISLAM IS THE ONLY RELIGION ACCEPTABLE TO ALLAH

There are tens of verses that show the previous Messengers and their submission to the
Shareeah of Allah, and they actually use the word Islam in the Quran to show their
submission to Allah.
Look at Ibraheem alayhis-salaam.

:

Our Lord! And make us submissive unto You and of our offspring a nation submissive unto
You, and show us our Manaasik (all the ceremonies of pilgrimage - Hajj and Umrah, etc), and
accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.
(Surat al-Baqarah: 129)
Islam that he says you must know is the religion of the Prophet Muhammad sallallahu
alayhi wa sallam, because Islam is the religion of Musa, Isa and Ibraheem. The only thing is
when Muhammad sallallahu alayhi wa sallam came, the details and the principles of the
Prophet Muhammad sallallahu alayhi wa sallam abrogated the previous religions. Jews
during the time of Musa were Muslims. Christians during the time of Isa were Muslim. They
submitted to the teachings of Isa, of course we are talking about the believers of them.
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Now in this time if they were true followers of Musa and Isa, they would follow what is in
the Quran and what the Prophet Muhammad sallallahu alayhi wa sallam told them to
follow and adhere to. If they were true believers in their own religion (Christianity and
Judaism), they would follow what the Prophet Muhammad sallallahu alayhi wa sallam came
with. That is clear and beyond a doubt.
You hear the modernists and those pro interfaith, the wicked people of the interfaith, the
deviants of this Ummah and the cancer of this Ummah tell you that Allah praised the Jews
and Christians of today in the Quran and they gear verses to suit their desires.

:
Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever
believes in Allah and the Last Day and do righteous good deeds shall have their reward with
their Lord, on them shall be no fear, nor shall they grieve. (Surat al-Baqarah: 62)
They use this verse and say look, we are all brothers and sisters and these guys are going to
Heaven with us. This verse means during their time there were those who were righteous.
During the time of Musa there were those who were righteous and during the time of Isa
there were those who were righteous, that is what the verse is talking about. During our
time now (during the time after Muhammad sallallahu alayhi wa sallam), if there were any
true followers of Isa or Musa alayhimus-salaam, they would listen to the message of their
Messenger Musa and Isa and follow Muhammad sallallahu alayhi wa sallam. If they were
true followers of their Messengers, they would end up following the footsteps of the
Prophet Muhammad sallallahu alayhi wa sallam.
So in reality, we are the true followers of Musa and Isa today because as a condition for
their own Prophethood, they gave an oath to Allah that if Muhammad sallallahu alayhi wa
sallam was sent during their time then they would believe in him and follow him. This was a
condition for their own Prophethood, not even for their people but for their own
Prophethood. That is them themselves, they have to follow the Prophet Muhammad
sallallahu alayhi wa sallam if he was sent in their time. If that is during their time and that is
for them, imagine for their followers. Thousands of years after they died, they have to
follow the commands of the Prophet Muhammad sallallahu alayhi wa sallam.
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:
And (remember) when Allah took the Covenant of the Prophets, saying: Take whatever I
gave you from the Book and Hikmah (understanding of the Laws of Allah, etc), and
afterwards there will come to you a Messenger (Muhammad sallallahu alayhi wa sallam)
confirming what is with you; you must, then, believe in him and help him. Allah said: Do
you agree (to it) and will you take up My Covenant (which I conclude with you)? They said:
We agree. He said: Then bear witness; and I am with you among the witnesses (for this).
All the Messengers had to give a promise that they would. If that is the Messengers and that
is in their lifetime, imagine how it is now. That is the belief in Islam, so no the Christians are
not Muslims and the Jews are not Muslims. The Muslims are those who believe in Allah and
the Prophet Muhammad sallallahu alayhi wa sallam. We believe that part of believing in Isa
and Musa is that they will tell their people and they have told their people, and Allah made
them promise themselves that if Muhammad sallallahu alayhi wa sallam is sent they will
accept him.

: ...
Truly, the religion with Allah is Islam. (Surat Aali Imraan: 19)
These verses are directed at those who believe in interfaith:
And whoever seeks a religion other than Islam, it will never be accepted of him, and in the
Hereafter he will be one of the losers. (Surat Aali Imraan: 85)
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Islam is the religion that Allah bestowed on this Ummah. Allah bestowed it on this Ummah
and considered it the privilege of all privileges.

...
: ...
This day, I have perfected your religion for you, completed My Favour upon you, and have
chosen for you Islam as your religion. (Surat al-Maaidah: 3)
These are to show you the shell of belief in Islam, that one must believe in Islam. One must
firmly believe that the Deen of Islam is the only Deen acceptable to Allah.
THE FOUNDATION ACTIONS OF ISLAM

Islam means to know the actions that you are obligated to do (the foundational actions that
one must do to be a believer).

: :

These matters are not the only matters of actions of Islam, but the principles for actions in
Islam. Part of Islam is knowing the foundation actions of Islam, adhering to them, submitting
to them and following them.
We took knowledge and his definition of knowledge is knowing Allah, knowing the Prophet
Muhammad sallallahu alayhi wa sallam and knowing the religion of Allah. We took these
quickly because knowledge in Allah, knowledge in the Prophet Muhammad sallallahu alayhi
wa sallam and knowledge in Islam will be taken again later on when we talk about the three
principles of Islam. Those are the three matters that you are going to be asked about in the
grave, so those are the Usool Ath-Thalaathah that we will talk about. The only reason we
mention them here is because he defined knowledge as knowledge in those three, that is
the true knowledge.
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CLASS FIVE
This is our fifth class and we have been talking about the four introductory matters that the
author mentions. He says the first one of the four is knowledge and he mentions his
definition of knowledge which is to know Allah, to know the Prophet Muhammad sallallahu
alayhi wa sallam and to know the religion with proof. That is the first of the four matters.
We spoke about Allah, we spoke about the Prophet Muhammad sallallahu alayhi wa sallam
and we spoke about religion.
THE ORDER OF THE DEFINITION OF KNOWLEDGE

The first point for today is the order he mentions the definition of knowledge in. Knowing
Allah, knowing the Prophet Muhammad sallallahu alayhi wa sallam and knowing the
religion. If you look in Adh-Dhurar ( )and other books you might find the order a little
bit different, where he would mention Allah, then religion and then the Prophet
Muhammad sallallahu alayhi wa sallam. Why is that? The reason is two reasons. The first
reason is the Prophet Muhammad sallallahu alayhi wa sallam and Islam (religion) are
inseparable, so it does not matter which one you name first.
The second reason behind that is he used Wa ():

Knowing Allah and the Prophet Muhammad sallallahu alayhi wa sallam and knowing Islam.
When you use Wa which means and in Arabic, it does not necessarily mean an order. Most
of the time it does mean an order, but it does not necessarily mean an order.
KNOWING ALLAH, THE PROPHET MUHAMMAD AND THE

RELIGION WITH PROOF
He says you have to know Allah, the Prophet Muhammad sallallahu alayhi wa sallam and
Islam with proof. We talked about Allah and we talked about the Prophet Muhammad
sallallahu alayhi wa sallam, and we are going to talk in more detail about him because these
three that he gives as the definition of knowledge are the core of this book. Now we are just
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mentioning them as the ABC of knowledge, for number one of the four introductory
matters. He says you have to know proof and we stopped at the issue of proof, so let us talk
about that today.
WHAT IS THE DEFINITION OF PROOF?

The author said:

Proof literally means something that leads to that which is sought. We mentioned there is a
Lughawi (( )linguistic or literal) and Istilaahi (( )Sharee) definition. In a
religious context, proof (Adillah ( ))means textual and intellectual proof. By textual proof
we mean that which is affirmed by revelation (the Quran and the Sunnah) and that which is
directly derivative from them (like Ijmaa and Qiyaas ()). That is one type of proof here.
It also means knowing Allah, His Messenger and His Deen through the use of intellectual
proof, which is proper in these areas. To be observant of the creations of Allah, and Allah
mentions it in the Quran.

And among His Signs. Just that by itself is mentioned eleven times in the Quran. Among the
Ayaat of Allah, the proof of Allah, the evidence of Allah, the signs of Allah and the lessons of
Allah is the creation, to look into the sky, the earth, the oceans, the day and the night. To
analyse and look at that is in the Quran.

:

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Verily! In the creation of the heavens and the earth, and in the alternation of night and day,
and the ships which sail through the sea with that which is of use to mankind, and the water
(rain) which Allah sends down from the sky and makes the earth alive therewith after its
death, and the moving (living) creatures of all kinds that He has scattered therein, and in the
veering of winds and clouds which are held between the sky and the earth, are indeed Ayaat
(proofs, evidences, signs, etc) for people of understanding. (Surat al-Baqarah: 164)
In addition to that proof are physical miracles that occurred during the life of the Prophet
Muhammad sallallahu alayhi wa sallam at his hands, by the will of Allah. Like water
springing from his fingers, speaking to inanimate objects and them responding to him and
rocks giving him Salaam. Among the proof that is also mentioned here that should be known
is affairs that the Prophet sallallahu alayhi wa sallam foretold of the unseen in the Quran
and the Sunnah that could have only been known from Allah and revelation, and that had
occurred exactly as he told them and some that we are awaiting for them to occur.
The author states that you need to know proof. You need to understand proof because it
will give you a better understanding of the matter that he is talking about. The essential
matters of Tawheed, the core matters of Tawheed and the principle matters of Tawheed
need to be believed in firmly and decisively with no doubts. And usually, it is proof that
leads you to that.
Before we get to the next point, let me say when we get to the core part of the book like I
said, we are going to go over knowing Allah, knowing the Prophet Muhammad sallallahu
alayhi wa sallam, knowing the religion and knowing them with proof. So because we talked
about proof in detail here, when we get there we are going to refer you back to the
beginning. We are going to say remember we talked about proof before, go refer to it over
there instead of repeating it again. Likewise in the future Inshaa Allah we are going to study
Usool and when we study Usool we are not going to go into depth talking about Waajib and
Fardh and the difference among the Fuqahaa in that matter. We are going to say remember
we mentioned that in Tawheed? Go refer to that over there. That is why we elaborate on
some matters, so in the future they are going to save us some time.
IS TAQLEED PERMISSIBLE IN MATTERS OF AQEEDAH?

Can you do Taqleed (( )which is following or imitating) of a Shaykh, scholar or a
knowledgeable person in matters of Aqeedah or must you know the proof? Is it a
prerequisite to know the proof? Is your Imaan accepted if you do not know the proof? We
have a man who is knowledgeable and one who is ignorant, they take their Shahaadah, they
fully believe in Tawheed and they have no doubt in it but they do not know the proofs. If
you ask them for the proofs, they are not going to know it. The scholars talked about this
matter under:
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Muqallid is the imitator. Is the Imaan of one who is an imitator good or not? The author says
you need to know proof for these matters. Do you really need to know them as a must or is
it a recommendation and is your Imaan accepted or not? This is what the scholars discussed.
Many think this is an easy matter but in reality it is not and it is fought on two different
fronts.
The first front is the major one, and that is between the sect of the Mutazilah ( )on
one side and Ahlus-Sunnah wal-Jamaaah (us) on the other side. One of the many
characteristics of the Mutazilah is that they reject the faith of one who does not know proof
of the matters of Aqeedah. Some attribute this to the sect of the Ashaairah ( )and
they say that the Ashaairah also request the same as the Mutazilah. However al-Qushayri
and other scholars of the Ashaairah said it is not true that Abu al-Hasan al-Ashari (the
father of the Ashaairah) said that and that he the father of the Ashaairah (which we believe
he later recanted from) believes that the belief of a Muqallid is true. So basically it is
between Ahlus-Sunnah and al-Mutazilah and number two, it is between Ahlus-Sunnah
themselves. Overall, there are three opinions on this matter.
THE FIRST OPINION: YOU MUST KNOW THE PROOF

The first opinion is you have to know proof for matters of Aqeedah. If you do not know the
proofs for the matters of Aqeedah, your Imaan is rejected. This is what ar-Raazi, Abu alHasan al-Aamidi and the overwhelming majority of the Mutazilah said. Abu al-Mudhaffar
as-Samaani said it is not permissible for a layman to blindly follow in matters of Aqeedah,
according to some of the Fuqahaa and the philosophists. You must know proof from the
Quran, Ijmaa, Qiyaas or whatever it may be (pertaining to your Aqeedah) and the
Mutazilah resort a lot to Aql ().
THE SECOND OPINION: IT IS NOT OBLIGATORY TO KNOW THE PROOF

The second opinion is that you do not have to know the proof. Following the saying of a
scholar, imitating, mimicking and following the scholar (Taqleed) is a way to go about and it
is accepted, as long as you are firm in your faith and you have no doubts (that is important).
That is the opinion of the overwhelming majority of Ahlus-Sunnah wal-Jamaaah.
The first opinion is that you must know the proof as a condition for your belief, basically the
Mutazilah. The second opinion is that you do not need to know the proof as long as you
follow in the truth, without having any hesitation or doubt.
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THE THIRD OPINION: LOOKING INTO THE PROOF IS HARAAM

The third opinion is that looking into proof is Haraam, because if you are not qualified then
looking into proof could cause you to go astray. This is attributed to some of the followers of
Imaam Ahmad Ibn Hanbal. I am going to take this last opinion out because I think it is really
taken out of context and that it is an exceptional saying for some of the very, very few who
may be searching into proof ignorantly, which may cause them to have doubts. Someone
who cannot comprehend proof to the point that it is actually going to cause a counter affect
and get him to be misguided must go to a scholar to go through that proof. So we will take
that out because it is taken in a special context.
THE SUMMARY OF THE FIRST TWO OPINIONS

The summary of the first two opinions is that if one is at a level where he is able to maintain
proof and attain it, then he should seek proof in Aqeedah and other matters. That is why
we study this in such detail. Now if one is a layman or one who is not able to absorb and
comprehend the proof, then he does not need to know the proof as long as he is firm on his
belief with no doubts. In both situations, one who accepts Imaan without knowing proof is
considered a believer, whether he is knowledgeable or not and whether he is a layman or
not.
The opinion that said one must know proof, they impose upon one to know proof as the
first obligation.

The Mutazilah said the first obligation is that you need to seek reasoning and proof. That is
the first obligation they impose upon one. The simple response to that is that the proof is
sought to get the goal. If someone achieves the correct guidance by following and imitating,
then he has achieved the goal.
As-Safaareeni gave a summary quote on this matter. He said the truth on this matter that no
one can evade is the validity of the belief of a follower. A follower meaning one who
imitates someone else (one who does Taqleed). Taqleed means to get to the right path, and
this person chose a way to get to the right path. What he is saying is that proof is meant to
get to the right path, so if someone gets it by doing Taqleed then he has achieved the goal.
An-Nawawi also agreed and gave statements similar to this in Sharh Muslim (
).
Shaykh Ali al-Khudhayr said it is permissible to follow in Aqeedah matters, as long as you
are firm in what you supposedly imitate, follow and do Taqleed in and have absolutely no
doubts, even if you do not know the Daleel. May Allah hasten his release from the Arabian
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Peninsula prisons, he was among the scholars who were taken on the same day with the
same issue as Shaykh Naasir al-Fahd. Ibn Uthaymeen followed along with that same
conclusion and said it is permissible to follow in matters of Aqeedah, as long as one has no
doubts.
PROOFS THAT TAQLEED IS PERMISSIBLE

The first one is that Allah directed people to ask the people of knowledge. If you do not
know something, Allah directed you to ask the people of knowledge. Allah said in the
Quran:

:
...
So ask of those who know the Scripture [learned men of the Tawraah (Torah) and the Injeel
(Gospel)], if you know not. (Surat an-Nahl: 43)

:
...
So ask the people of the Reminder [Scriptures - the Tawraah (Torah), the Injeel (Gospel)] if
you do not know. (Surat al-Anbiyaa: 7)
Ask the people of knowledge. Ask what? He did not say what to ask about (the substance of
it). In Arabic, this is called Hathf Fil-Mutaallaq (
) . He did not say what to
ask about. Is it principle matters of Islam (Tawheed) or is it general Fiqh matters? It is not
there, that is Hathf Fil-Mutaallaq. The answer is all of that. Tawheed, the first encompasses
all of that whether it may be matters of Tawheed like we are studying here or secondary
matters which are Fiqh matters (like Zakah, Hajj, Salah and the details of that). That is proof
that ones Imaan is good if he asks.
The second proof is that Allah said in the Quran:

...
:
Of every troop of them, a party only should go forth, that they (who are left behind) may get
instructions in (Islamic) religion, and that they may warn their people when they return to
them, so that they may beware (of evil). (Surat at-Tawbah: 122)
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The meaning of it is that a knowledgeable group need to stay back and warn the other
people when they return to them, so that they may be aware of the evil and the good and
know the difference. Basically, a group of people should stay back and teach this religion. In
this verse, warn is sufficient. Teachers stay back and teach and others follow, and it also did
not say proof like the first verse.
The third proof is that Allah says to the Prophet Muhammad sallallahu alayhi wa sallam:

:
So if you (O Muhammad sallallahu alayhi wa sallam) are in doubt concerning that which We
have revealed unto you, [i.e. that your name is written in the Tawraah (Torah) and the Injeel
(Gospel)] then ask those who are reading the Book [the Tawraah (Torah) and the Injeel
(Gospel)] before you. Verily, the truth has come to you from your Lord. So be not of those
who doubt (it). (Surat Yunus: 94)
Meaning if you are in doubt O Muhammad sallallahu alayhi wa sallam (and of course the
Prophet sallallahu alayhi wa sallam had no doubts), then ask other people. So laymen can
ask and follow. In all of these it says ask, but it does not also include that you have to know
any proof in it. It does not state that you have to know, memorise or find out the proof.
The fourth proof is in the Hadith of the Prophet Muhammad sallallahu alayhi wa sallam.
In Sahih Muslim. The Prophet sallallahu alayhi wa sallam said whoever says Laa Ilaaha
Illallah Muhammadur-Rasoolullah, then his wealth and his blood has become inviolable.
They become sacred, no one can touch it and Allah subhaanahu wa taaala will hold him
accountable and ask him. Why was his blood and wealth held sacred and inviolable? He said
as long as he says Laa Ilaaha Illallah Muhammadur-Rasoolullah. Did he say whoever says Laa
Ilaaha Illallah with proof? He merely said whoever says Laa Ilaaha Illallah. If proof was
obligatory to know, he would have added that and it would have been in the Hadith.
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The next proof is one of the proofs Ibn Uthaymeen emphasised. Ignorant people and
laymen cannot do Ijtihaad (), encompass proof, memorise it and rationalise it. When
you are telling them they have to know the proof, in reality you are asking them something
which is above their means and Allah said in the Quran:
: ...

Allah burdens not a person beyond his scope. (Surat al-Baqarah: 286)
What is obligatory and the objective is that one firmly believes without any doubt, whether
it is through proof or through following. Most of the Fuqahaa ( )said if you cannot
force laymen to know proofs on matters of Fiqh because it is too big of a hardship on them,
we cannot force them to learn proofs on matters of Aqeedah because that is an even bigger
hardship on them.

:

:

: : :

: :
:

:

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Let me give you the summary in English. Dhumaam Ibn Thalabah came to the Prophet
sallallahu alayhi wa sallam. He tethered his camel by the door and he told the Prophet
sallallahu alayhi wa sallam I am going to be harsh on you. He is a Bedouin, their nature was
a little bit different and he is trying to tell the Prophet sallallahu alayhi wa sallam my nature
is a little bit different. He said which one of you is Ibn Abdul-Muttalib? The Prophet
sallallahu alayhi wa sallam said I am Ibn Abdul-Muttalib. He said you are Muhammad? He
said I am Muhammad. So he said I am going to be harsh on you, I am not going to take it
personal and you do not take it personal.
He began to ask the Prophet sallallahu alayhi wa sallam about the Oneness of Allah. Then
he said did Allah send you? And the Prophet sallallahu alayhi wa sallam said yes, Allah sent
me with the Oneness of Allah. Then he began to ask him about each Faraaidh of the five
pillars, asking him by Allah was he sent to convey that. After he asked and he believed, he
raised his hand and said O Messenger of Allah, I shall not add to these matters nor shall I
subtract from them. I am going to believe in these matters that you just told me about. He
asked a few questions about the Oneness of Allah, the Shahaadah, the Faraaidh and the
five pillars, and he accepted from the truthfulness of the Prophet Muhammad sallallahu
alayhi wa sallam. He accepted Imaan with no doubt and he left.
An-Nawawi commented on this Hadith in Sharh Muslim and he said this is proof of what the
Imaams went to, that laymen followers who believe do not have to know proof as a
condition of them being believers. An-Nawawi went on to say it is sufficient for them that
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they have firm belief with no doubt or hesitation, unlike what al-Mutazilah said. An-Nawawi
said it is derived from this Hadith. Why is it derived from this Hadith? Because the Prophet
sallallahu alayhi wa sallam approved Dhumaam on his belief of believing without any proof.
There was no exchange of proof in there. He was never questioned or asked do you know
these proofs? Do you know this miracle and do you know that miracle? So that is proof that
one does not have to know the proof.
The next proof is that when the Sahaabah entered the lands of the non Arabs, they
accepted the Imaan of the people. The Bedouins and the non Arabs, none of them were
ordered to sit and recite proof, nor were some quizzed and nor were some tested as to
what is your proof that you believe in Laa Ilaaha Illallah Muhammadur-Rasoolullah (like that
which al-Mutazilah say).
Look at the sayings of some of the scholars. An-Nawawi said whoever says Shahaadah truly
believing in it, even if he is a Muqallid (a follower or imitator), he is a believer. This is
because the Prophet sallallahu alayhi wa sallam thought it was sufficient to hear the
Shahaadah of many and did not request that they know the proofs of Tawheed and
Aqeedah, and the accumulation of the Hadith on this are authentic and Mutawaatir ( ).
That is a statement of an-Nawawi. Ibn Aqeel Rahimahullah said it is not a goal to know the
proof. To know the proof is just means to make your belief firm, and if this happens without
knowing proof that is sufficient.
In the fourth volume of his book Al-Fasil (( )around or after page thirty five), Ibn Hazm
said everyone else other than the Mutazilah said anyone who believes in his heart a true
belief without any doubts, says it on his tongue (Laa Ilaaha Illallah MuhammadurRasoolullah), accepts everything the Prophet sallallahu alayhi wa sallam came with is the
truth and denounces everything other than that then he is a believer even if he is a Muqallid
and proof is not a prerequisite. In his book on Usool (Rawdhat An-Naadhir (
)),
Ibn Qudaamah said the Imaan of a Muqallid (a follower or imitator) is good. Of the
contemporary scholars commenting on Rawdhat An-Naadhir, Shanqeeti Rahimahullah
followed along in that opinion. Like I mentioned earlier, Safaareeni said the truth on the
matter that no one can evade is the validity of the belief of a Muqallid. I mentioned to you
what Shaykh Ali al-Khudhayr (may Allah hasten his release), Ibn Uthaymeen and many
others said.
Now we are done with the first matter of the four introductory matters. The first matter is
knowledge, which is to know Allah, the Prophet Muhammad sallallahu alayhi wa sallam and
the religion with proof.
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THE SECOND INTRODUCTORY MATTER: TO ACT UPON

KNOWLEDGE
Number two of the four introductory matters is to act upon knowledge.
:
THE TYPES OF ACTIONS IN ISLAM
Our first point on this matter is the types of actions in Islam. Number one is an ordain,
obligatory, Waajib, Fardh. Then you have the Sunnah, Mustahabb (( )the non
obligatory that you get reward for). Then you have the Makrooh (( )the disliked) and
then you have the Haraam.
DO YOU GET REWARD FOR LEAVING THE HARAAM?

Haraam actions need to be applied. How do you apply the Haraam actions? By leaving them.
Applying knowledge is applying your knowledge in matters that are Haraam, and in Shirk as
well. How so? By leaving it and by staying away from it.
Does one get reward if he applies his knowledge in matters of Haraam? As we mentioned,
leaving sins and leaving Shirk is one of the actions of knowledge. If one leaves Shirk and one
leaves sin, does he get reward for it? The answer is that it is one of two situations. If he
leaves it for the sake of Allah, then it is like the Hadith says in the Sahihayn:

:
:
A sin will not be written for one who thinks or intends to do a sin. If he commits the sin, it
will be written as one sin. If he thinks and intends, it will not be written against him. In
another narration of the Hadith, if he leaves doing that sin for reward from Allah then he
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gets reward for it. That is the first one. If he leaves it for the sake of Allah, he gets reward for
it.
If he leaves it because he is lazy or he is unable to do that sin, he does not get a reward. For
example, his homeboys did not pick him up to go to the bar so he says well Alhamdulillah I
got reward. You did not leave because your boys did not come, so you do not get reward. A
girl rejected him and then he says Alhamdulillah I did not commit Zina because the girl
rejected me. You do not get reward because you did not do it because you were unable to.
If you said you know what, everything is available for me but I leave it for the sake of Allah,
then that is when you get reward. If the opportunity is there and you leave it for the sake of
Allah then you get reward. If you do not do it because the chances are not there, then you
do not get reward because of the narration of the Hadith that I mentioned. So applying
knowledge is also in Haraam.
ESSENTIAL ASPECTS OF APPLYING KNOWLEDGE

He started with knowledge and then he went to applying knowledge, because knowledge
fixes and corrects the intention and the method of application, that result in your action
being proper. Now let us take on some pointers on the essential aspects of applying
knowledge and here we have to think and focus.
One of the major differences between the Salaf and those of us today is the variance
between knowledge and acting upon it.
Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on
the people and you forget (to practice it) yourselves, while you recite the Scripture [the
Tawrah (Torah)]! Have you then no sense? (Surat al-Baqarah: 44)
This is a question by Allah that is meant to rebuke and reprimand. You enjoin on other
people what you do not do yourself? It is to rebuke, reprimand and scold for not applying
that which you know and that which you preach. It was revealed about the scholars of Bani
Israeel but it applies to the scholars of Islam, the followers of the Prophet Muhammad
sallallahu alayhi wa sallam and all people as well.
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Ibn Abbaas radhiallahu anhuma said the Jews of Madinah used to tell their friends and
relatives who were Muslims to remain on Islam and that which that man is teaching you
because he is speaking the truth, yet they themselves did not believe. They used to preach
but did not act so this was revealed because of them. Ibn Jareer Rahimahullah said the
scholars of the Jews used to order the people to do the good by Allah, and they themselves
did sins.
This verse is a reprimand, but it is not a reprimand because he ordered good. It is a
reprimand because he did not do the good. Pay attention so no one will quit on me after
today. I do not want anyone to say the scrutiny is so much on the students of knowledge
that I am just going to quit because I would rather be ignorant and it is easier to be ignorant.
ORDAINING THE GOOD AND FORBIDDING THE EVIL AND APPLICATION WITHIN
ONESELF ARE TWO SEPARATE OBLIGATORY MATTERS
The proper opinion on this matter here is that ordaining the good and forbidding the evil,
and application of it within oneself are two separate things. Ordaining the good and
forbidding the evil is on one side and the application is on one side. They are two separate
obligatory matters and one does not drop if the other drops. There is a second opinion on
this but the proper opinion of two opinions on this matter is that ordaining the good and
forbidding the evil is on one hand, and applying what you learn on yourself and on your
close ones that are under your control is another matter. One does not drop if the other
drops. Some said if one falls into a sin then he should not deter others and that is the
weaker of the two opinions.
The verse is basically saying you are doing right in ordaining the good, so then follow it
yourself. It is not saying do not go and convey the message or stop. The truth is that if you
are going to convey the truth then follow it yourself. You refrain from the evil you are telling
the people to refrain from and work on yourself like you are telling people to do. It is not a
reprimand to stop one from ordaining the good and forbidding the evil, but rather to follow
in that which he is saying and that which he is teaching.
In Surat Hud, Shuayb said:
...

:
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I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far
as I am able, to the best of my power. And my guidance cannot come except from Allah, in
Him I trust and unto Him I repent. (Surat Hud: 88)
A MAN WHOSE ACTIONS DO NOT MATCH HIS KNOWLEDGE

Pay attention to this Hadith in Bukhari and Muslim. Usaamah Ibn Zayd said the Prophet
sallallahu alayhi wa sallam said a man will be brought and put in Hellfire (and in another
narration he will be the first to be put in Hellfire). He will circumambulate and go around in
a circle in Hellfire, like a donkey of a grinding mill. You know how he goes around the flour
grinding mill? That is how he will be. People of Hell will gather around him and say O so and
so, Yaa Shaykh, Yaa Aalim, did you not order us to do the good and forbid the evil? Did you
not give us those eloquent sermons? Did you not appear on satellite TV and tell us you have
to do this and you have to do that? Were you not tweeting us about this and that? Were
you not YouTubing us on this and that? Were you not the one who was teaching us what to
do and what not to do? What on earth are you doing here?
They are surprised and they are in shock. The people in Hell are shocked that he is there
because he is a Shaykh, he used to be called a Shaykh. The people in Hell are surprised to
see him in Hell because he was deemed pious and righteous. The man will say I used to
order the others to do the good but I myself never did it, and I used to forbid others from
the evil while I myself used to do it. In Sahih At-Targheeb Wat-Tarheeb (
), the author said this is a man whose actions do not match his knowledge.
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ONE IS GOING TO BE QUESTIONED ABOUT HIS KNOWLEDGE ON THE JUDGMENT

DAY
:
:

The Hadith is in Tirmidhi and ad-Daarimi and it is authentic. A man will not move forward on
the Judgment Day one step until he is questioned about four things. The first thing he is
going to be asked about is how he spent his life. The second one is about knowledge. Did he
teach it and did he apply it? More so, did he apply it? The third one is about his wealth,
where he got it and how did he spend it. The fourth one is going to be about how did he
wear out his youth. Those are the four matters and the reason we brought it is for the
second matter, that one is going to be questioned about his knowledge. It is not to be
stacked up in ones brain and not applied.
SAYING THAT WHICH YOU DO NOT DO
In at-Tabaraani and al-Kabeer and al-Mundhari said it is authentic. The Prophet sallallahu
alayhi wa sallam said the example of a knowledgeable person who teaches and forgets
himself to apply it is like a lamp, like a light, like a chandelier. It lights to people, but it burns
itself. That is the example the Prophet Muhammad sallallahu alayhi wa sallam said.
:
:

:
:

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:

,

In Musnad Ahmad, Sahih At-Targheeb Wat-Tarheeb, Ibn Hibbaan and al-Bayhaqi. When he
went on the night of the Israa, the Prophet sallallahu alayhi wa sallam saw people whose
tongues and lips were being sliced with metal knives of fire. Every time they were sliced,
they would return to their original state to be sliced again without respite. The Prophet
sallallahu alayhi wa sallam had Jibreel next to him. He said Jibreel, who are these? Why are
they suffering like this? Jibreel said these are the public speakers of your Ummah, they say
that which they do not do.
KNOWLEDGE THAT DOES NOT BENEFIT
:
:

In Sahih Muslim, the Prophet sallallahu alayhi wa sallam used to seek refuge.

O Allah I seek refuge in You from knowledge that does not benefit, from a heart that does
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not entertain fear of Allah, from a soul that is not satisfied and a supplication that is not
answered.
The Prophet Muhammad sallallahu alayhi wa sallam says I seek refuge from knowledge that
does not benefit. If there is one thing that you are going to leave with today, it is to know
this Hadith. Wallahi if you truly comprehend this, you will be in agony. If you truly
comprehend this, you will truly be in agony. Let us be truthful with ourselves today, how
many of us make this Duaa?
I consider anyone who attends our classes as among the best of the best Inshaa Allah. This is
knowledge and not for worldly gain. We do not exchange money, we do not go for the sake
of popularity and it is not about contests. No one comes here to mingle with girls and no
one comes here to join the opposite sex. No one comes here to listen to a few sexual jokes
under the banner of Fiqh of Love, while having major deficiency in Walaa and Baraa. No
one comes here for that kind of stuff. Those who are firm on the guidance of Tawheed on
the Manhaj are the followers of the Prophet Muhammad sallallahu 'alayhi wa sallam and
the Messengers, and they are the carriers of Laa Ilaaha Illallah. They are the revivers who
usually get tested like that of the trials of the Messengers before, and at the same time they
are the ones who uplift this Ummah from its darkness and its defeats. This is the Tawheed
and this is Islam, take it or leave it. That is how we teach it.
So Inshaa Allah you are among the few of the few of the very, very, very, very few who
study this Deen and this Tawheed seriously and for no personal gain. Out of this few, who of
us makes the Duaa that the Prophet Muhammad sallallahu 'alayhi wa sallam made (seeking
refuge in knowledge that does not benefit)? O Allah, I seek refuge in You from knowledge
that does not benefit. I know many who study through the Internet and who study with us
here and it is a goal for them to be knowledgeable. A lot of them make Duaa and always
say:
:
...
My Lord! Increase me in knowledge. (Surat Taha: 114)
But how many of us have sought refuge from knowledge that does not benefit us? Be
truthful. Knowledge that does not benefit us means knowledge that we do not apply. I fear
that if we were to do a survey on this matter, we would return with a huge disappointment
to all of us. Let us be truthful with ourselves, when did one of us fidget and shiver with chills
like a wet bird before Allah, pleading and seeking refuge in Allah from knowledge that does
not benefit us?
I say this is the difference between the Khalaf (the latter people) and the Salaf who carried
the legacy of the Ummah. The curriculum for uplifting this Ummah is there, we have it. We
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have it and we do not need those so called Mufakkir and thinkers to come and blab, and
other ones who want to come and change it. The curriculum for uplifting this Ummah is
there and it is solid. The guidance is there and has been there for over fourteen centuries,
the problem is the application.

The Prophet sallallahu alayhi wa sallam used to make that Du'aa. The Prophet sallallahu
alayhi wa sallam was successful in getting the Sahaabah to apply it. He printed copies of the
texts that we learn in the hearts of the Sahaabah. He made it a guidance that they acted
upon and it became a total way of life for them. That is the secret. That right there is the
secret of how the Prophet sallallahu alayhi wa sallam made the most successful nation on
the Earth from shattered, feuding, Bedouin, anarchists who were in the midst of a deserted
desert. They became the superpower of the world in a historical, record breaking, lightning,
bat of an eye time frame.
For thirteen years, the Prophet sallallahu alayhi wa sallam was busy inscribing this Tawheed
and Aqeedah in the hearts. In the hearts and not on paper, not on CD, not on YouTube and
not on the internet. Today, many and most of the small students of knowledge have more
books than the renowned Ulamaa who revived this Ummah. Al-Maktabah Ash-Shaamilah
(
)which I really have not gotten to know yet, it is something you download
with thousands of volumes. Whether it may be knowledge that they had, we have it.
Whether it is the way it is organised, the quantity, the print of it, how you get it on CD or
how you search it, many today have more knowledge than the renowned Ulamaa.
In the Quran, Allah said about Yaqoob:
: ... ...
And verily, he was endowed with knowledge because We had taught him. (Surat Yusuf: 68)
Qataadah says the meaning of this verse is that he was endowed with application and
applying that which We taught him.
: :
:

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Sufyaan ath-Thawri was asked do you like to study or apply what you study? He said
knowledge is sought to be applied, so never leave seeking knowledge for application and
never leave application for seeking knowledge. What are you trying to say Sufyaan athThawri? Basically he is saying knowledge and application come hand in hand. They are
inseparable, you cannot separate the two.
Imaam Ahmad told his students once that there is never a Hadith I passed by except that I
fully applied it. He fully applied every single Hadith. He said I once passed by a Hadith that
the Prophet sallallahu alayhi wa sallam went to Abu Teebah for cupping and he paid one
Dinaar. He said so I went to go get cupping and I paid exactly that which the Prophet
sallallahu alayhi wa sallam paid so I can follow the exact Sunnah. Imam Ahmad, you so
daringly say you applied every Hadith? He would have never said a word like that if he did
not truly apply it. In his Musnad Ahmad, he had forty thousand Hadith and it is said that he
memorised over a million. You applied every single Hadith? Ibraheem al-Harbi said I was
with Ahmad Ibn Hanbal and I was his companion. For twenty years, winter and summer,
cold days and hot days, night and day, not a single day went by except Imaam Ahmad was
applying more in that day than he applied the day before. Twenty years, day and night, he
said every day he would apply more than he did yesterday.
When the Salaf turned to knowledge to study it, it appeared on them in their humility, in
their humbleness, on their tongues and on their hands. That is how knowledge affected
them. Some of those who claim to be students of knowledge today (the rejects), they come
from bars to supposedly being students of knowledge and unleash their tongues on giants
they could never be equivalent to the dust on their shoes in their service to Allah and the
Prophet Muhammad sallallahu alayhi wa sallam. Just days ago you were in a bar and now
so suddenly you become a student of knowledge and you want to refute giants? I do not
mean the Murjiah rejects alone, but whether intentionally or unintentionally they align
themselves with the Modernists to refute the true people of Tawheed. From rapping one
night to refuting the giants of the Ummah in the morning. From bars and clubs to refuting,
slandering and chewing poisonous flesh of Ulamaa and those who devoted their lives, their
wealth and their honour for the sake of Allah. Why?

Ilm Laa Yanfa. The men of the past were men that as soon as they turned to knowledge to
learn it, it was seen in their appearance, in their Khushoo, in their humility, in their
humbleness, on their tongues and on their hands. When one lacks etiquettes and manners,
do you think they do not know the knowledge of it? Do you think they do not know about
their tongues, their hands and their slander? Do you think they do not know it? They do, but
it is the wrath of Ilm Laa Yanfa. Why else would the Prophet sallallahu 'alayhi wa sallam
emphasise it in his Duaa?
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Others can go through the texts of Walaa and Baraa like an arrow (they will go sharp
through it like an arrow), but they cannot apply it in their day to day life. Ilm Laa Yanfa.
In Al-Jaami Al-Ahkaam Al-Quran (
) , a scholar called Abu Uthman al-
Hayri sat to give one of his classes. He sat, gave an introduction and then sat silent, and
silent, and silent. Then Abu al-Abbaas said Shaykh what is going on? When is the Halaqah
going to start? The Shaykh raised his head up, began to cry and weep and then began to
chant his poem.

A non Taqi, one who does not have Taqwa (he is talking about himself) ordering people for
Taqwa, like a doctor giving a cure while he himself is in need to be cured from that same
illness. The entire Halaqah began to weep. They knew how valuable it was to apply the
knowledge.
Abu al-Aswad ad-Duali the famous poet has a poem about the matter.

O you man who is teaching others, should not the teaching be to yourself?

Start with yourself, deter it from wrong. If you are successful in deterring yourself from
being wrong, then you have indeed become wise.

At that point (when you achieve application of your knowledge), your speech will be
accepted, your words will be followed and your teachings will then become beneficial.

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Do not deter from something and do that which you deter from, a big shame on you if you
do so.

You see that Duaa? Talk is plenty and knowledge is abundant but the application is scarce.
This is not meant to scare you away from learning knowledge, this is actually an
encouragement to apply that which you learn. That which you deter people from, stay away
from it. That which you order people to go to and to do, it is actually an encouragement for
you to follow along in that path and do that which you teach people or that which you know
of.
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CLASS SIX
This our sixth class on Al-Usool Ath-Thalaathah. We spoke and we left off on the second of
the four introductory fundamental principles. The first one is knowledge and that is to know
Allah, the Prophet Muhammad sallallahu alayhi wa sallam and the religion. The second of
the principles is to act on your knowledge. We left off there so let us go and take it from
there.
KNOWLEDGE THAT DOES NOT BENEFIT ACTION

The first point that you want to note today and take this as a rule, the main goal for
knowledge is that it is means to worship Allah and every knowledge that does not benefit
action, there is nothing in the Shareeah to indicate that it is praiseworthy. Ash-Shaatibi said
every knowledge that does not benefit action, there is nothing in the Shareeah to indicate it
is praiseworthy.
Keep in mind there are some heart actions and there are some physical actions. Some
people do not consider actions of the heart as acts, but in reality that is an act. Acting upon
knowledge could be in the heart (in matters of the heart) and it could be physical matters.
Imaan (to believe) is an action of the heart and that stems or that results from knowledge.
For example, what do I get by believing, knowing and learning the names, qualities and
attributes of Allah subhaanahu wa taaala? You get plenty of things and among that is an act
of the heart, which is true, firm belief and stronger Imaan (Tasdeeq ( )).
Of course there is the other aspect of knowledge which is the physical part and we do not
have to get into that because everyone knows it. The physical parts are for example matters
that pertain to Salah, Zakah, Hajj, Wudhu and Tahaarah.
KNOWLEDGE IS DIFFERENT TO ACTION

Knowledge is totally different than acting. They are two different things, so just because you
have knowledge it does not mean you are acting on it.

:
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Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad
sallallahu alayhi wa sallam or the Kabah at Makkah) as they recognise their sons. But verily,
a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad
sallallahu alayhi wa sallam which are written in the Tawraah (Torah) and the Injeel
(Gospel)]. (Surat al-Baqarah: 146)
Who are those who recognised the Prophet sallallahu alayhi wa sallam? Those are the Jews
and those are the Christians. They have knowledge, Allah clearly says they have knowledge
but did they act on it? No, they did not act on it. They had the knowledge but they did not
act on it, so that shows they are two different things. Some people may have knowledge but
they may not act on it, they are two different entities that one must know. Why must you
know it? Because Allah says the Jews and the Christians had knowledge, but yet in other
verses in the Quran He reprimanded them severely for not believing. They had knowledge
but they did not act upon it so that is a negative aspect. The bottom line is that knowledge
and acting are two separate things and Islam came to be acted upon, not to be saved as text
or in your memory banks.
KNOWLEDGE WAS SENT TO BE ACTED UPON

Look at how the Quran mentions that Islam came to be acted upon.

:
Alif-Laam-Raa. [These letters are one of the miracles of the Quran, and none but Allah
(Alone) knows their meanings]. (This is) a Book which We have revealed unto you (O
Muhammad sallallahu alayhi wa sallam) in order that you might lead mankind out of
darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allah and Islamic
Monotheism) by their Lords Leave to the Path of the All Mighty, the Owner of all Praise.
(Surat Ibraheem: 1)
A Book We revealed unto you Muhammad sallallahu alayhi wa sallam. Why? In order that
you lead mankind out of darkness. Why was the Book revealed? To take mankind out of
darkness (to act on it).

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Alif-Laam-Raa. [These letters are one of the miracles of the Quran and none but Allah
(Alone) knows their meanings]. (This is) a Book, the Verses whereof are perfected (in every
sphere of knowledge, etc), and then explained in detail from One (Allah), Who is All Wise
and Well Acquainted (with all things). (Saying) worship none but Allah. Verily, I (Muhammad
sallallahu alayhi wa sallam) am unto you from Him a warner and a bringer of glad tidings.
(Surat Hud: 1-2)
Why was this Book revealed in such detail? The next verse is:

Worship (the action part). That Book was revealed so you can act on it. How can you act on
it? Worship Allah.
And We did not send any Messenger before you (O Muhammad sallallahu alayhi wa sallam)
but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but
I (Allah)], so worship Me (Alone and none else). (Surat al-Anbiyaa: 25)
We did not send before you (O Muhammad) a Messenger, except that We revealed to him
to teach the people Laa Ilaaha Illallah. Look at the end of it:
Never was there a Messenger sent, but he came with the text and used the text so they can
worship Me (so they can act on it).
Surely, We have sent down to you (O Muhammad sallallahu alayhi wa sallam) the Book (this
Quran) in truth that you might judge between men by that which Allah has shown you (i.e.
has taught you through Divine Inspiration), so be not a pleader for the treacherous. (Surat
an-Nisaa: 105)
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Why was this Book sent?

So you may judge between men as Allah showed you. That is why the Book was revealed, so
you can judge.
Another verse very similar to this verse:

:

Verily, We have sent down the Book to you (O Muhammad sallallahu alayhi wa sallam) in
truth: So worship Allah (Alone) by doing religious deeds sincerely for Allahs sake only, (and
not to show off, and not to set up rivals with Him in worship). (Surat az-Zumar: 2)
The first one says:

Act upon it by judging among people.
This one says:

So worship Allah by doing the religious deeds that He ordered you to do sincerely (that is to
act upon it).
Like we said in the beginning, every knowledge that does not benefit action, there is nothing
in the Shareeah to indicate that it is praiseworthy.
THE CONSEQUENCES OF NOT ACTING UPON YOUR

KNOWLEDGE
Knowledge is like a body, the soul of knowledge is acting on it. Without the soul, knowledge
resembles a corpse and if you go and act against what you know, it is like being a cadaver.
That is what the knowledge would be because it is going to be used against you. Maalik Ibn
Dinaar said if an Aalim does not apply his knowledge, it drops from his heart like the water
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falls on a smooth rock. If you have ever seen a light spring or a fountain, the water drips,
drips and drips. That is how knowledge leaves a person who does not apply it.
How many have knowledge and remind others of Allah, yet they themselves are mindless of
it? How many preach fear of Allah, yet they are bold and daring with Allah? How many
preach to bring people closer to Allah, yet they themselves are the furthest from Allah? As a
knowledgeable person, always keep in mind that while the general laymen masses get their
hands, feet and body parts to testify against them before Allah, you have something more
dangerous.
In the Quran Allah says:

:
This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will
bear witness to what they used to earn. (Surat Yaseen: 65)
In another verse Allah says:
:
And they will say to their skins, Why do you testify against us? They will say: Allah has
caused us to speak, as He causes all things to speak, and He created you the first time, and
to Him you are made to return. (Surat Fussilat: 21)
The person speaks to Allah and says I want someone to testify. Allah says would you accept
your own body parts? They say yes, so their body parts begin to testify. Then they say why
are you speaking against us? We were trying to protect you.
What is worse for the knowledgeable and the Duaat is that you not only have the body
parts, but you have other evidence to be added to that. The Ayah you learn and the Hadith
you learn, they come and testify.
In Sahih Muslim, the Prophet sallallahu alayhi wa sallam said:

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The Quran is going to testify for you or against you.

Is that Hadith or Ayah going to testify for you or against you? Is it going to give you
intercession or be a reason for you to go to Hell? Is it going to be a cause of punishment or a
cause of torment? Does one not fear those verses and those orders that come down upon
you and that you learn, standing before you on the Judgment Day and testifying against
you?
Ibn al-Qayyim Rahimahullah said:

If knowledge with no application was beneficial, Allah would not have reprimanded the
pontiff of the People of the Book. And if action with no sincerity would have helped anyone,
Allah would not have dispraised and vilified the hypocrites.
Knowledge without application is like a honeycomb without honey. Knowledge is like
wealth, what you get out of wealth is what you spend. In wealth, every realistic person
knows that you get out of wealth what you spend. Likewise in knowledge, you only get out
of it what you act upon. What use is wealth if you do not spend it and use it? And likewise
knowledge.
Az-Zuhri Rahimahullah said do not accept the saying of a scholar who does not apply what
he says, and do not accept the saying of one who applies but does not know (that is an
ignorant person who may say the truth or do the good stuff sometimes). Knowledge that
does not have its fruit and affect in the heart and actions is knowledge to be used against
you.
ONE SHOULD NOT ABANDON SEEKING KNOWLEDGE DUE TO

BEING ACCOUNTABLE FOR HIS KNOWLEDGE
The next point is an important matter pertaining to the scenario that we talked about,
which is that someone is going to say today in his thought, these Halaqaat on Tawheed are
not for me, I am dropping out and I am having second thoughts about coming to the class. It
is something people think of, be realistic. The more I learn, the more it is going to be used
against me so let me stop.
Number one, we said previously that there is knowledge that is Fardh Ayn. Fardh Ayn is
knowledge that every individual has to know and it is knowledge that if you do not know it
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you are sinned. Most of what we talk about and most of what we learn in this Tawheed class
is stuff that is Fardh Ayn upon you to know (the core part of our Tawheed class and the
additional stuff we talk about is only to help you understand the core of it).

We already talked about it. It is Fardh to know these matters. The Ummah has gotten to a
level of ignorance where they think most of what they learn today is extra credit, when in
reality it is essential matters they must know and they get sinned for not knowing. That is
one issue you need to know.
Now let us talk about the extra credit knowledge. Someone will say okay I will learn, I am
going to study with you and come to the Tawheed class but after the Fardh I will drop out.
The answer to that is that you chose to be a student of Ilm. You take time away from your
family, many of you memorise Alhamdulillahi Rabbil-'Aalameen, many of you learn and
many of you struggle. Why? Because you want to be in the peak of Jannah. Correct or not?
Correct. Knowledge is one of the means to take you to the level of the Siddiqeen.
Do not be surprised to know that some of the biggest of all scholars discussed the issue of
who is better, an Aalim or a martyr. Ibn Masood radhiallahu anhu, Ibn al-Mubaarak and
others have statements on that and I do not want to mention them right now. Ibn al-Qayyim
Rahimahullah spoke on who is more knowledgeable (an Aalim or a Shaheed) in length in his
book Miftaah Daar As-Saaadah. The fact that there is an issue discussed like that shows you
how high the level of an Aalim is in Jannah. Of course with the maturity of the Ummah I
probably should not discuss it right now because it might spark a debate, but just the fact
that they discussed the issue shows you how high ranking an Aalim is. Would you want to
quit studying because of what some ignorant people say - that if I do not know it is better?
That is a wrong rationale.
So number one, you have to know that most of what we talk about for example in this class
is Fardh. Number two, if it is extra credit knowledge then you study it because you want to
go to the Firdaws. If one wants to merely study the basics (the Tawheed and the Fardh Ayn
matters outside Tawheed), then you can get your steps into Heaven and maybe the first
level in Heaven but the Prophet sallallahu 'alayhi wa sallam taught us to aim high (to aim for
Firdaws). Whoever Allah deprives of knowledge, he gets punished with ignorance. That is a
punishment and worse and more severe punishment than that is one who knowledge
comes to him and he turns away from it. And worse than all that is one who is gifted with
knowledge and does not act upon it.
Not only is this extra credit knowledge to take you to Firdaws, but it is also in this life. You
learn to get the ultimate happiness and blessings in this life. Ibn Taymiyyah had nothing in
this life. At times of his life he had the shirt on the back, at times he used to sleep in Masjid
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al-Amawi and he was in and out of prison. He used to say words like our hearts pass through
stages, if the people in Heaven are like this then they are truly blessed. In a life you would
presume to be a miserable life, he would say if the people in Heaven are living like I am and
in the happiness I am in, then that is such a good life and I look forward to it. You hear
words from Ulamaa like Ibn Taymiyyah Rahimahullah who had nothing in this life, yet he
said whoever does not enter the Heaven of this life will never enter the Heaven of the life
after. Some said we are in such a state of happiness that if the kings and leaders were to
know about it, they would come and fight us to take it away.
What took them to the ultimate happiness when they had nothing? Most of them were in
and out of prison, in and out of trials, in and out of problems and situations. They had
knowledge, they applied the knowledge they had and it took them to the peak of tranquility
in this life. So that is how you benefit from this knowledge in this life, and then Inshaa Allah
it will take you to Firdaws. You cannot say well since the scrutiny on me is going to be more
then let me stop here. You want Firdaws and you want a content and happy life in this life?
That comes through knowledge.
BEING HIGHER IN KNOWLEDGE MEANS YOU ARE HELD TO A

HIGHER STANDARD
The higher you are in knowledge, the higher your application must be because you are held
to a higher standard by people and more so and more importantly by Allah. We do not have
a hierarchy where we have church members, then we have a priest, then we have a pope,
then we have a spirit, then we have a son and then we have a father. We do not have that.
In Islam, the hierarchy to the levels of Jannah is knowledge and its application. Knowledge
and its application sets your level in Jannah. When you are held at a higher status because
of your knowledge and application, then the punishment when doing wrong is more severe.
And had We not made you stand firm, you would nearly have inclined to them a little. In
that case, We would have made you taste a double portion (of punishment) in this life and a
double portion (of punishment) after death. And then you would have found none to help
you against Us. (Surat al-Israa: 74-75)
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Allah says to the Prophet Muhammad sallallahu alayhi wa sallam that if We did not make
you stand firm, you would have nearly inclined to them a little. Pay attention, al-Qushayri,
ash-Shanqeeti Rahimahullah and others said the Prophet sallallahu alayhi wa sallam did not
incline. Allah is saying if. Then what does Allah say?

Double the punishment in this life and double the punishment in the life after, and then you
are going to find no one to help you against Us.
This is talking to the Prophet sallallahu alayhi wa sallam. Why all this to Your beloved
Muhammad sallallahu alayhi wa sallam for merely inclining? Double the punishment for the
the best man to walk on the face of the Earth, the best of all humanity and mankind? In
talking about this verse, Ibn Abbaas radhiallahu anhu says he would be punished. If he
would have inclined (which he did not), but if he would have inclined he would have got
double the punishment in this life and double the punishment in the life after. Yaa Allah why
are You going to punish Your Beloved Messenger Muhammad sallallahu alayhi wa sallam
double the punishment had he done something wrong? Commenting on this, an-Nasafi said
his honour and status is so great that his punishment if he does anything wrong is more
severe. It goes both ways. He gets al-Waseelah in the life after and al-Waseelah is higher
than Firdaws, it is the highest of all places in Heaven but it is costly.
Like Allah tells the wives of the Prophet sallallahu alayhi wa sallam, the Mothers of the
Believers, the patient, steadfast women behind our Prophet Muhammad sallallahu alayhi
wa sallam. The one who when the Prophet sallallahu alayhi wa sallam was asked who do
you love the most and he said Aishah.
Allah says:
:
O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the
torment for her will be doubled, and that is ever easy for Allah. (Surat al-Ahzaab: 30)
Why is it that your punishment gets doubled? Look at what Allah says in the next Ayah right
after that:
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And whosoever of you is obedient to Allah and His Messenger sallallahu alayhi wa sallam,
and does righteous good deeds, We shall give her, her reward twice over, and We have
prepared for her Rizqan Kareema (a noble provision Paradise). (Surat al-Ahzaab: 31)
You are special, you get double the reward but you also get double the sins. Allah tells His
Prophet sallallahu alayhi wa sallam that if you lean towards the non believers and the
wrong doers, you get double the punishment in this life and in the life after. He tells the
wives of the Prophet Muhammad sallallahu alayhi wa sallam that you get double the
punishment.
This comes to the conclusion that you who is a striving student of knowledge, if you do not
act on your knowledge, you are held to a higher standard so your punishment is more than
a regular person. With this knowledge and acting upon it, there is a price you have to pay if
you go wrong. You are not like anyone, that is why Allah tells the wives of the Prophet
sallallahu alayhi wa sallam:
: ...
O wives of the Prophet! You are not like any other women. (Surat al-Ahzaab: 32)
You student of knowledge, you are not like any regular individual. Your honour and your
status is great so the punishment is severe.
Ibn Masood radhiallahu anhu set standards for the people of the Quran. He said they must
pray at night, they must fast the day and they should be sad in remembering Allah while
others are happy. They must be silent while others are talking in vain, they should not
scream and have loud voices and they should be in a constant status of Khushoo. Ibn
Masood why are you making these high standards for one who is holding the Quran?
Because you are a special man, you are a Quran walking on this earth. You are a carrier of
the Quran and you are an upholder of the Quran so you are held to a higher standard.
Others can talk in vain and possibly not even sins (just vain talk that is not really sins), but
you are held to a higher standard. That is why the Ulamaa of the Salaf were at their peak,
because they applied their knowledge in every time of their lives. Days, nights, evenings,
weeks, months and years. Both internal in their hearts and external and both in dealing with
people and in dealing with Allah.
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Al-Khateeb al-Baghdaadi wrote a booklet on this whole entire matter and Alhamdulillah
Albaani went through the Hadith of it. In it he says the Jewish people knew but they did not
act upon what they know, and the Christians acted without knowledge. The first are cursed
and the second are astray. Ibn Taymiyyah Rahimahullah says whoever goes astray of this
Ummah by ignorance resembles the Christians, and whoever goes astray from the Ulamaa
of this Ummah by not acting upon their knowledge resembles the Jews. Rest assured, the
way to house your knowledge in your mind is to apply it. If you have a problem memorising
or keeping knowledge in your mind, find some way to apply that knowledge and Inshaa
Allah you will never forget it.
EXAMPLES OF APPLYING KNOWLEDGE

Look at how the Salaf took applying knowledge seriously. In al-Bukhari, Saalim Ibn Abdillah
Ibn Umar Ibn al-Khattab radhiallahu anhum ajmaeen (the grandson of Umar Ibn alKhattab) said in the narration of this father that the Prophet sallallahu alayhi wa sallam said
glory be to you Abdullah if you pray at night. The Prophet sallallahu alayhi wa sallam is
encouraging him to pray at night. Saalim (the son of Ibn Umar) said after that my father
slept but a little bit. He only slept a little bit. Look at how seriously they took acting upon
knowledge.
In Sahih Muslim, the Prophet sallallahu alayhi wa sallam taught Ali and Fatimah radhiallahu
anhum to say Subhan Allah, Alhamdulillah and Allahu Akbar thirty three times (when they
went asking for a servant). He said say Subhan Allah thirty three times, Alhamdulillah thirty
three times and Allahu Akbar thirty three times. Commenting on that later in his life, Ali said
I never left that a single day since the Prophet sallallahu alayhi wa sallam told me to do it.
Someone asked him, you did not leave that not even on the days of Saffeen (the bloodshed
between Ali and Muaawiyah radhiallahu anhum)? Saffeen was a battle where seventy
thousand Muslims died in it and twenty five thousand of his soldiers. He said not even on
those hard nights, you did not leave it? He said not even on those nights. Look at how they
took acting upon their knowledge seriously.
In Muslim, the Prophet Muhammad sallallahu alayhi wa sallam said every Muslim who has
something to write a will about must write his will and keep it behind his head when he
sleeps. Ibn Umar said I never slept a night after that without having my will under my head.
Another example and the Hadith is in Sunan an-Nasaaee and it is authentic. Although Ibn
al-Jawzi and others have considered it weak, it is really an authentic Hadith. Abu Umaamah
said the Prophet sallallahu alayhi wa sallam said whoever recites Ayat al-Kursi after every
Salah, there is nothing to stop him from entering Heaven except his death. Meaning if he
dies, he is going to Heaven if he did that. Ibn al-Qayyim said my Shaykh Ibn Taymiyyah never
ever left doing that after Salah.
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Take this story about Abdullah Ibn Umar. In Sahih al-Bukhari, the Prophet Muhammad
sallallahu alayhi wa sallam found out that he was fasting every single day, so the Prophet
sallallahu alayhi wa sallam suggested three days a month. He said Abdullah Ibn Umar, take
three days a month. Abdullah Ibn Umar said I can do more than that, so the Prophet
sallallahu alayhi wa sallam said three days a week. Abdullah Ibn Umar said I can do more
than that, so the Prophet sallallahu alayhi wa sallam said fast one day and break your fast
two days. Abdullah Ibn Umar said I can do more than that, so the Prophet sallallahu alayhi
wa sallam said then fast the fasting of Dawood (one day fasting and one day not fasting).
This narration is in Bukhari but the point is that at the end of another narration in Musnad
Ahmad, he said:
When he got older he said I wish I took what the Prophet sallallahu alayhi wa sallam told
me in the beginning. Analyse that statement. He said I wish I took the easy one of what the
Prophet sallallahu alayhi wa sallam offered me. I wish I took three days a month, I wish I
took three days a week, I wish I took one day fasting and two days not fasting. Why did he
say that? Why did he make that statement? Is this Fardh upon him? No. Why did he not just
stop doing extra non obligatory fasting that he was doing?
He said I wish I took what the Prophet sallallahu alayhi wa sallam told me when he wanted
to make it easier on me (like three days a month). Had he said I want to quit fasting, it was
no problem. I fasted all my life and now I got old so let me stop fasting. There is nothing is
wrong with that. He could have said let me go back from the fasting of Dawood to fasting
three days a month, but these were men who when they committed to something that was
a Sunnah before a Fardh, they never left it until death. That is why he said that. You see how
they acted on their knowledge?
Sufyaan ath-Thawri said:

Knowledge is meant to be applied for fearing Allah. The purpose of it is to fear Allah. And
that is why knowledge and knowledgeable people are held at a higher standard, because
they fear Allah more.
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Ibn Abbaas said everyone speaks good and whosoevers actions coincide with his
knowledge, then he is fortunate. Whosoevers actions do not match his saying, in reality he
has rebuked and scolded himself. Maalik narrated in his chain from al-Qaasim Ibn
Muhammad, he said I met people who admired application of knowledge more than they
would speech and talk. All that is to say that knowledge is means to act upon it. Get that fact
and keep it in your mind.
EVIL SCHOLARS
This is very important to us and actually all this is important to us because I reiterate, we
teach to be applied. Knowledge is meant to be applied. So who are evil scholars?
Here is a rule ash-Shaatibi Rahimahullah said:

Evil scholars are those who are dangerous to mankind. They are a disease to mankind and
they are those who do not act on their knowledge.
In his book Al-Fawaaid (), Ibn al-Qayyim gave a parable. He said evil scholars are like
people sitting on the gates of Jannah and calling people to come on in. With their tongues
they are saying come on in, come on in, but their actions are saying do not come in. The
more they talk to people and tell people to come in, the more their actions say do not listen
to us, because if we were indeed truthful then we would have been the first to apply it.
Those Ulamaa as-Soo (
)appear as though they are guides but they are bandits,
may Allah save us and give us refuge from that. Those who do not apply what they learn are
like bandits. It is like you are in your car and you are asking someone for directions, and he
gives you a detour so he can rob you. That is how Ulamaa as-Soo are.
The Quran gives us parables and examples to learn from. Some of the worst parables and
examples in the Quran to learn from are pertaining to those who do not apply their
knowledge.

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And recite (O Muhammad sallallahu alayhi wa sallam) to them the story of him to whom
We gave Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc), but he threw
them away, so Shaytaan followed him up, and he became of those who went astray. And
had We willed, We would surely have elevated him therewith but he clung to the earth and
followed his own vain desire. So his description is the description of a dog: If you drive him
away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is
the description of the people who reject Our Ayaat (proofs, evidences, verses, lessons, signs,
revelations, etc). So relate the stories, perhaps they may reflect. (Surat al-Araaf: 175-176)
A scholar, an Aalim who acts different from that which he knows, Allah gave a parable that
he is like a dog:
Allah says had We willed, We surely would have elevated him. He is like a dog but We would
have elevated him, but he clung on to this Earth and followed his vain desires. He did not
follow what he knows. The parable is the parable of a dog. If you drive him away, he lolls his
tongue out. If you leave him, he lolls his tongue out. Whatever you do and whatever status
he is on, he lolls his tongue out. When Ibn al-Qayyim talks about this, he mentions how the
parable of a dog is to evil scholars and then mentions ten points under that. We do not
really have time to go through them.
Allah gives this example and it is not of any dog, but a panting and lolling dog. He pants all
the time and that is the worst of all dogs. Whether he is resting, tired, thirsty, with his thirst
quenched or whatever status he is on, he is panting and lolling. If you tell the Shaykh speak
the truth, he is panting and lolling. If you leave him (the evil scholar) to not apply what he
knows and what he knows he should apply, he is lolling. If you shun him, he is panting. If you
just ignore him, he is panting. If he speaks, he is panting. He did not use what he knows so
Allah gives him a parable of a panting dog.

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:
The likeness of those who were entrusted with the (obligation of the) Tawraah (Torah) (i.e.
to obey its commandments and to practice its legal laws), but who subsequently failed in
those (obligations), is as the likeness of a donkey who carries huge burdens of books (but
understands nothing from them). How bad is the example (or the likeness) of people who
deny the Ayaat (proofs, evidences, verses, signs, revelations, etc) of Allah. And Allah guides
not the people who are Dhaalimoon (polytheists, wrong doers, disbelievers, etc). (Surat alJumuah: 5)
The likeness of those who were entrusted with the Tawraah, and likewise the Quran. The
verse does not say the Quran, but likewise the Quran. After they were entrusted with the
Quran and they failed those obligations, they are like a donkey which carries huge burdens
of books. Does he understand anything out of them? That is the example of the people who
deny the Ayaat of Allah. The first one was a parable of a knowledgeable person to a dog and
here it is a parable to a donkey.

They did not carry it. What that means is that they did not apply it. What usage does a
donkey get out of the Asfaar ( ?)The word in Arabic is Asfaar (the plural of Sifr ( )),
which are the big books or tablets that they used to write upon. If you put them on a
donkey, what does a donkey get out of carrying those Asfaar? What does a donkey get out
of it on its back but the weight? One who carries the Quran, Bukhari, Muslim, Al-Mughni,
Usool Ath-Thalaathah or other books, if he knows it but he does not apply it then what does
he get but the burden of carrying it? You get nothing but the burden of the weight, just like
the donkey.

Ibn Abbaas radhiallahu anhuma said Hummiloo (
), meaning they were ordered to act
upon it. They were given it in order to act upon it. Ibn Katheer Rahimahullah said this
parable is for those who do not know what is in the books. They are given the books to learn
but they do not want to learn what is in the books. It is also for those who know what is in
the books, they memorise it but they do not comprehend it and they do not act upon it. And
it is also for those who know it and tamper and play around with it. They are worse than a
donkey because at least a donkey has no intelligence to comprehend. They have the
intelligence but do not use their intelligence, so they are indeed worse than a donkey. In
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Ilaam Al-Muwaqqieen (
), Ibn al-Qayyim said even though this was directed
to the Jews, it also applies to the people who were given the Quran and do not act upon
that which is in the Quran.
Wallahi it is a grizzly parable of a donkey. Allah comparing one to a donkey and to a dog is
something to warn you, so one applies that which he learns, seeks knowledge and applies
knowledge. These are reminders for those who have a heart or give an ear while they are
truly heedful.

:
Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.
(Surat Qaaf: 37)
Allah tells Yahya:

: ...
(It was said to his son): O Yahya! Hold fast the Scripture [the Tawraah (Torah)]. (Surat
Maryam: 12)
Mujaahid and Zayd Ibn al-Aslam said Bi Quwwah ( ) means take knowledge, and apply
and act on your knowledge.
As-Suyooti Rahimahullah said one must act on the Hadith he hears in manners, in worship,
in good deeds or in any matter because that is the Zakah (purification) of knowledge and
that is one of the best means for it to stay in your minds. Waqeeah Rahimahullah said if one
wants to memorise a knowledge, then act upon it. Ibraheem Ibn Ismaeel the great
Muhaddith said we used to seek memorisation of a Hadith by acting on it. That is how they
memorised the Hadith.
Do not be among those the Prophet sallallahu alayhi wa sallam complains about on the
Judgment Day. You do not want to be a defendant on one side and the Prophet sallallahu
alayhi wa sallam as a plaintiff on the other side.

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:
And the Messenger (Muhammad sallallahu alayhi wa sallam) will say: O my Lord! Verily,
my people deserted this Quran (neither listened to it, nor acted on its laws and orders).
(Surat al-Furqaan: 30)
Ibn al-Qayyim talks about this and he gives about five factors of how the Quran is
abandoned. One of them that pertains to us is deserting acting on the Quran. How can you
act on it if you do not know it? You have to know it and act on it. Number two that he
mentions is deserting judging by it in both matters of principle and secondary matters. So
you have to act on it because you would not want the Prophet sallallahu alayhi wa sallam to
be a plaintiff against you on the Judgment Day.
ACTING ON YOUR KNOWLEDGE IN DAWAH

Our talk next week Inshaa Allah Taaala is going to be Dawah to Allah (Dawah on matters
you learn). The third principle is Dawah to Allah (Dawah to that which you learn). Let us
now sort of blend in the second principle and the third principle. When you know and you
have the knowledge, number one you apply the knowledge and then you have to convey it.
When you have knowledge, you apply it and you teach and convey your knowledge. The
best way to teach it (and that is how we are going to blend the two), is by applying your
knowledge. The action of one man is more affective and beneficial to a thousand men, than
the preaching of a thousand men to one man. Guiding people by acting on the knowledge
that you know is better than you saying it. Many think the only means of Dawah is giving
Khutub and Duroos and all that, yet acting on it is just as important.
IBN AL-JAWZI AND HIS SHUYOOKH

In Sayyid Al-Khaatir (
)on page one sixty eight, Ibn al-Jawzi said I had many
Shuyookh with different backgrounds and statuses of knowledge. I want you to refer to this
when you go home if you have Sayyid Al-Khaatir. The most beneficial of them to me in
friendship were those who acted on their knowledge, even though he said I met those who
were more knowledgeable than them. I met Ulamaa in Hadith who have memorised great
amounts of Hadith and great knowledge in the science of Hadith, but were tolerant on
backbiting and many times they would even justify backbiting under the pretence of Jarh
and Tadeel (
), and they would take compensation on learning Hadith and
teaching. Look, he did not like that. You want to learn, you have to pay up a hundred or a
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hundred and fifty dollars. He said they used to give prompt answers to avoid breaking their
prestige even though they were not sure of matters. They wanted to answer everything.
I met Abdul-Wahhaab al-Anmaati and he was on the path of the Salaf. You would never ever
hear him backbiting in public or private settings, nor did he accept money. Look at that, he
liked the Shuyookh that did not accept money for teaching. When I used to recite some
Hadith to him, he would continuously cry. He would cry and when I was a kid it had its affect
and it penetrated my heart when I was learning from him. He used to be like the
Mashaayikh ( )you would only hear or read about in the books of the Salaf, like the
Sahaabah.
I met Abu Mansoor al-Jawaaliqi, a very silent man, rigorous, very very deep into the
knowledge and very thorough. It would happen that he would be asked about a matter that
young kids in his Halaqah would think they know the answer to, yet he would refuse and
back away from answering it until he confirms his answer. He used to continuously fast and
always be silent, unless he is teaching or doing something righteous. He is saying I benefited
from learning from these two more than many of my other Shuyookh. Out of the hundreds
of the Mashaayikh, he chose these two and actually many do not know them because they
are not popular. He chose these two because they applied. They had an affect on him in his
personal life because he saw how they applied it.
I also learned that guiding people by your action is better than guiding them by your saying.
This is the conclusion he came out with. I see Shuyookh who in their private times had jokes
and leisure time spent, and that took them out of the hearts of many and shattered what
they knew of knowledge. Wallahi golden words, Wallahi they are golden words. He goes on
to say not many benefited from them in their lives and they were forgotten after their
death. It is rare anyone would ever open their books after their death. Then he goes on to
say Allah, Allah, Allah in applying your knowledge, he is truly poor and unfortunate who
goes on in life not applying what he learned. He missed the pleasure of this life by not
applying (because we mentioned it is a pleasure in this life), and he missed the reward of
the life after. He meets Allah bankrupt with plenty of proof against him.
Those were the words of Ibn al-Jawzi in Sayyid Al-Khaatir. Refer to it, it basically sums up all
our Halaqah today.
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You have three hurdles before you. You have knowledge that you need to attain, you have
the hurdle or wave of applying it and you have the hurdle or wave of being sincere in your
knowledge.
In his Iqtidhaa Al-Ilm Al-Amal (
) , Al-Fudhayl Ibn al-Iyyaadh
Rahimahullah said a person who has knowledge remains ignorant in what he knows until he
acts upon it. If he acts upon what he knows, then he is considered an Aalim. Some of the
Salaf used to travel to Ulamaa not to learn from their knowledge, but rather to see how
they applied their knowledge and see the affect of the knowledge upon them.
DO NOT GET CONCEITED WITH HUMANS OR WITH ALLAH

No matter how much you apply of your knowledge, do not ever get self conceited. Do not
get conceited with humans and do not get conceited with Allah. Do not let that false pride
get to you and do not have an exaggerated sense of self importance. Do not automatically
think you are granted Firdaws just for a couple of words or things you did, or a couple of
acts that you applied your knowledge in.
You know Silah? I mentioned him in the Ultimate Pleasure of a Believer lecture on Qiyaam.
In Siffat As-Safwah (
), he was the man who wild animals used to flee from him
when he was praying at night. He would do his Qiyaam in the forest and he had such fear in
Allah that Allah the Almighty placed fear of him in the hearts of wild animals in the dark
nights and in the deep dark forest. Wild animals would flee from him and here did he get
conceited? Did he say I pray all night and look at me and who I am? The man who used to
pray all night and then run back to where the army is so they will not figure that he was
praying all night. He pretended like he was sleeping all night long. Did he get conceited that
he was blessed with a miracle from Allah, that wild animals used to run away from him at
his sight when he was praying?
When he finished his Salah, he would say:

He felt as though he was not worthy of asking Allah Jannah. He said O Allah save me from
Hell, is someone like me worthy of asking Allah Jannah. Just save me from Hell.
No matter what you do of application or of your deeds, never get swell-headed with Allah.
In Sayyid Al-Khaatir, Ibn al-Jawzi said I saw some who worshipped Allah and then after a
time frame they paused. Then they would boast saying I worshipped Allah so much that no
one worshipped like me, but now I am weak. Umar al-Farooq, he was granted a place in
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Heaven, he terrorised the Shaytaan and the Quran came in accordance to what he said
many times. A man the Prophet sallallahu alayhi wa sallam dreamed of, a man who gave
justice to a sheep, to a Jew, to a Christian under his rule and to a Muslim. Umar says I wish I
get resurrected with nothing for me and nothing against me.
Sufyaan ath-Thawri the man of Hadith, Ali Ibn al-Fudhayl said I walked around the Kabah
seven times and Sufyaan ath-Thawri was in Sujood. The span of his Sujood (one Sajdah) is
walking around the Kabah seven times. Ibn al-Mubaarak said I wrote about one thousand,
one hundred Shuyookh and Sufyaan was the best with no comparison. His name is Ameer
al-Mumineen (
)in Hadith. Yahya Ibn Maeen is nearly equivalent to Imaam
Ahmad Ibn Hanbal and he said:

Did he get swell-headed? Did he get conceited? On his death bed he asks Hammaad Ibn
Salamah who was visiting him on his death bed, he says to Hammaad do you think someone
like me will be rescued from Hell? Do not ever get conceited or swell-headed, no matter
what acts you do.
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CLASS SEVEN
This is our seventh class on Al-Usool Ath-Thalaathah. We talked about the first introductory
four fundamental principles and these are the introductory principles. The first one was
knowledge and he defined knowledge as knowing Allah, the Prophet Muhammad sallallahu
alayhi wa sallam and the religion of Islam. The second one was to apply your knowledge,
which we finished off last week. The third one today is calling people unto it.
THE THIRD INTRODUCTORY MATTER: CALLING PEOPLE UNTO IT
:

WHAT DOES THE DHAMEER REFER TO?
Calling people unto what? What does the Dhameer (( )pronoun) go back to and what
does it refer to? Calling people unto it usually refers to the last matter and the last matter is
applying it, so calling people to apply it. We already explained that applying knowledge does
not come without you knowing knowledge, so in reality calling people unto it means calling
people unto knowledge and its application. They come side by side and they are
inseparable.
IS DAWAH FARDH AYN OR FARDH KIFAAYAH?

An important issue many discussed is that is Dawah Fardh Ayn or Fardh Kifaayah? Is it a
personal obligation or a communal obligation? Dawah is ordaining the good and forbidding
the evil and the answer to that is a twofold answer.
ATTAINING THE DETAILED KNOWLEDGE IS FARDH KIFAAYAH

The first fold of the answer is that there needs to be a group of people devoted to ordaining
the good and forbidding the evil. They have to be devoted for that task and that part here is
Fardh Kifaayah (a communal obligation). If a group does it then it is sufficient for the
Ummah. Every individual of this Ummah does not have to be a Khateeb, we do not need 1.6
Billion Khateebs. Every individual does not have to master the elucidation of all the Hadith
of Bukhari or break down the chain of narrations of the Hadith. A group of this Ummah have
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to go get the classical, detailed and in depth knowledge in Hadith, Mustalah, Seerah,
Tafseer, Faraaidh (laws of inheritance) and so on, and all that is Fardh Kifaayah.
In the Quran Allah says:
And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop
of them, a party only should go forth, that they (who are left behind) may get instructions in
(Islamic) religion, and that they may warn their people when they return to them, so that
they may beware (of evil). (Surat at-Tawbah: 122)
A party should stay behind to get the instructions and the lessons on Islamic knowledge so
that they can warn their people when they return to them. A group of this Ummah has to be
in the forefront of Dawah and they have to take on the challenge. When people bring
misconceptions, they have to respond to them. When governments spread Kufr, someone
has got to stand up to it. Someone needs to respond to the Rawaafidh, the Khawaarij and
the Murjiah. Someone needs to lead Jumuah, someone needs to lead Salah, someone has
to have the detailed knowledge of Jarh and Tadeel and someone has to have the detailed
knowledge of inheritance, but that is not something everyone is able to do. In fact, it is
impossible to burden the whole Ummah with such detailed knowledge.
EVERY MUSLIM HAS A PERSONAL OBLIGATION TO PERFORM DAWAH

Ibn Katheer Rahimahullah said there needs to be a group of this Ummah in the forefront to
confront the wrong and stop the evil and represent and convey the truth. Then he said that
which leads us to the second fold of the answer, that it is also Waajib on every individual to
the extent he can do. Every Muslim has a personal (Fardh Ayn) obligation and individual
responsibility to perform Dawah, according to the best of his or her abilities and according
to their surroundings and that slightly varies based on their knowledge.
You have to do Dawah in what you know in your surroundings. You do not have to be a
Khateeb but you do know Salah is Fardh, so when you see someone who is not doing their
Salah then you say Salah is obligatory on us and you have to perform your Salah. You know
backbiting is Haraam so if you are in a setting where there is backbiting, you say stop this is
Haraam.
In Sahih al-Bukhari, the Prophet sallallahu alayhi wa sallam said:
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Convey from me even if one Ayah.
If you know one Ayah, go ahead and convey it. If you know that you truly know the meaning
of that Ayah then convey it.

:
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining AlMaroof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding AlMunkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are
the successful. (Surat Aali Imraan: 104)

In Arabic Min ( )means Tabeer (), which would mean let there be a group of you
(meaning some of you). If you take it as that it would mean the communal obligation (Fardh
Kifaayah), meaning let there be a group of you who master the knowledges. However, in
Arabic Min could also mean al-Jins, which means the verse would mean let there be of
mankind (meaning all of you). Min Lil-Jins (
) meaning mankind, which would
make the verse mean the Fardh Ayn type of Dawah. The verse would mean the individual
obligation type of Dawah because Min could also be Lil-Jins, meaning of mankind.
In Sahih Muslim Abu Hurayrah said that the Prophet sallallahu alayhi wa sallam said
whoever sees evil, let him change it by his hand. If not, by his tongue. If not, by his heart.
Every Muslim is directed to change it and of course every single one of these (the tongue,
the hand and the heart) has its own rules and regulations.
Matters one is trusted with like his own children, he is obligated to do Dawah with them.
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:
O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is
men and stones, over which are (appointed) angels stern (and) severe, who disobey not,
(from executing) the Commands they receive from Allah, but do that which they are
commanded. (Surat at-Tahreem: 6)
How could you guard them without giving them Dawah? A person must do Dawah to his
family because he is entrusted with them and he will be asked about it. A woman is to do
Dawah with her family and in her surroundings, with her relatives, her friends and her peers
because she may be asked about it. She may be asked about a certain situation which she is
in if she does not do the Dawah. If one is in a gathering where there is wine being served,
he or she must tell them this is prohibited and the least of forbidding the evil is walking
away. Walking away from that is in itself forbidding the evil and it is better if you tell them.
So the point is that the detailed form of Dawah where you know the detailed Islamic
knowledge and you convey that is Fardh Kifaayah. You talk about the Khawaarij, the
Murjiah and the Rawaafidh, the Jarh and Tadeel, and that is Fardh Kifaayah. However,
there is an obligation on everyone within his surroundings, to the best of his abilities and
means. That one is not Fardh Kifaayah, that is a Fardh Ayn.
SHOULD ONE LEAVE DAWAH UNTIL HE BECOMES FULLY

KNOWLEDGEABLE?
We emphasise knowledge so much in our classes and Alhamdulillah from what I gather and
from the questions that we have been getting, many who follow these classes on a regular
basis are heavily involved in Dawah. That is a good sign and that is the kind of group we
target. A common question I have been getting is you emphasise knowledge so much so
should I cancel my Dawah efforts and focus on learning? I am going to let Imaam Ahmad
Rahimahullah answer that question for you.
In Manaaqib Al-Imaam Ahmad (
) from Ibn al-Jawzi, Saalih the son of
Imaam Ahmad said a man saw my father with an ink pot and it was in the hand of my father.
The man said Abu Abdillah (the Kunyah of Imaam Ahmad), you have reached such a high
status and position, you are the Imaam of the Muslims and you are the Imaam of AhlusSunnah, until when are you going to continue carrying that ink pot? Imaam Ahmad said I am
going to take the ink pot to the grave:
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Muhammad Ibn Ismaeel as-Saaigh had a shop that he was a forger in (as-Saaigh means the
one who is a forger). He said me and my father were working and Imaam Ahmad came by
carrying his shoes and passed by our shop. My father grabbed him by his Thobe and he said
are you not embarrassed Imaam Ahmad? Until when are you going to keep learning from
these young kids you keep learning from? Those kids you go and learn from are either one
of two things. They are either younger than Imaam Ahmad or they did not have the
knowledge Imaam Ahmad had, but he still went to learn from them. Imaam Ahmad told asSaaigh until death, I am going to keep going to learn until death and when death comes
then I will stop learning.
In Jaami Bayaan Al-Ilm Wa Fadhlih (
) from Ibn Abdil-Barr, Ibn al-
Mubaarak was asked until when are you going to continue learning (because he always
pursued learning and studying) and he said until death. Another time when he was asked
the same question, he said it may be that that which I need to learn and that which I
desperately need to know when I stand before Allah, I possibly have not wrote it yet. If you
say you want to delay Dawah until you fully encompass knowledge then we are all never
going to do Dawah, not in this lifetime for sure. Everyone needs to do Dawah in what he
knows and what he is sure of.
Another matter pertaining to this which is more personal is balancing between your Dawah
time and your learning time. That is not to say you take Dawah out of your life, but you
balance it in a way that you see or deem fits you. I heard Ali Tantaawi (a contemporary
scholar or a Daaiyah) say that for the past seventy years of his life since he started learning
to read, not a day passed by where he read less than a hundred pages (unless he was
travelling). When he was sick it would be about two hundred pages and in his youth it was
three hundred pages. He said I used to read and study for ten hours a day. He was slightly
humorous so he said if someone studies for ten hours a day and he is a donkey, something is
going to stick in his mind. Look at that, a hundred to three hundred pages every day of his
life (ten hours a day). Yes we all have to study like that, we all have to study and learning is a
never ending process.
Allah told his Prophet Muhammad sallallahu alayhi wa sallam:
:
...
And say: My Lord! Increase me in knowledge. (Surat Taha: 114)
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This is to the Prophet sallallahu alayhi wa sallam. Give me more knowledge, until when?
What is the expiration date on this Duaa? When do you stop saying that O Prophet of Allah
sallallahu alayhi wa sallam? Never.

Until his death. That is the Prophet Muhammad sallallahu alayhi wa sallam so imagine us.
We continue to learn and just because you are learning, it does not mean you neglect your
Dawah.
If one thinks he can go to Madinah or some school or university, study with a Shaykh and
complete all the knowledge and then sit to teach, that is not an Aalim. That might be the
Shuyookh of today but the real Shuyookh studied all the way until death and they actually
studied more after they left universities than they did when they were in the universities. If
you keep studying until death and you want to delay Dawah until you graduate from
learning, then there is no such thing as Dawah because you are never going to graduate.
There is no graduating out of Islamic knowledge. Study and at the same time convey what
you know, but balance it out in a way that suits you.
If you do not know knowledge, share the basics. Everyone knows Laa Ilaaha Illallah
Muhammadur-Rasoolullah, take someone who is not Muslim and teach him Laa Ilaaha
Illallah Muhammadur-Rasoolullah or an aspect of it, or an aspect of manners. If you cannot
do Dawah on your own tongue, do it on the tongue of others. How? By giving out a book,
by giving out a lecture you hear or see in an audio format or in a link format. That is doing
Dawah on the tongue of others but you get the same reward. The entire Ummah must be
Duaat but not Duaat of Minbar, they do not necessarily have to be Duaat on the Minbar.
Everyone in his vicinity should be a Daaiyah according to that which he knows and what
suits him in his surroundings. Everyone has to think about devoting a timeframe out of his
life for Dawah.
Dawah is not a monopolised mission the so called Shuyookh only take for themselves or
take upon themselves. Had it not been for the youth during the time of the Prophet
sallallahu alayhi wa sallam, there would have been no Islam today. The Prophet sallallahu
alayhi wa sallam gave an example that ordaining the good and forbidding the evil is like
people on a ship. If you let someone destroy that ship, the whole ship sinks. If we stop
anyone who is trying to destroy the ship and preserve it, then we are all going to reach the
shore safely.
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THE DANGERS OF SPEAKING ABOUT ALLAH WITHOUT

KNOWLEDGE
We said do give Dawah and we encourage you but know your limits. Today there is a
worldwide Islamic epidemic. One who might be a good talker or possibly even just grew a
couple of days old beard and put on a Koofiyyah, he goes to the local Masjid or gives a talk
or two and uploads it on Youtube and what happens? The man who has sacrificed his whole
life in Medical School who knows snippets of Islamic knowledge or possibly one or two bits
and pieces of Islamic knowledge and the one who sacrificed his life in Law School and
Engineering School or maybe a business man, well suddenly he is a Shaykh. He is a Mufti and
he is Shaykh so and so.
He begins to speak so boldly in matters of the destiny of this Ummah that the Sahaabah and
the Four Imaams would have backed away from. Sometimes it starts off innocently, that is
the truth of the matter. He teaches, he knows some good Hadith, he gives a good lecture or
a good Khutbah and it starts off good. Maybe he goes to a non Muslim community, conveys
a lecture and invites them to Islam. That is good, but some do not know where to stop.
Suddenly after he speaks in the local community and he begins to wear his Koofiyyah a lot
and the few days old beard, or possibly sometimes one goes to Hajj and comes back and he
is a Shaykh and a Mufti when coming back from Hajj. It may be that one goes to Madinah for
Umrah and comes back. What is his knowledge? Who is his Shaykh? Oh he went to
Madinah. How long did he stay in Madinah? Three weeks. What did he get in three weeks?
The problem is that people do not know their limits. In this day and age you do not ask
where is the Shaykh, you ask who is not the Shaykh. You just present an Islamic question in
any field and in any surrounding and just see who will say Allahu Alam, let us consult the
Shuyookh. See how rare that is. Abdur-Rahmaan Ibn Abi Layla said I met one hundred and
twenty of the Ansaar (the Sahaabah of the Prophet sallallahu alayhi wa sallam). AbdurRahmaan Ibn Abi Layla is a Tabiee and he said if you asked each of them an issue they
would defer it to the other person and the other person, until it comes back to the first
person.
It goes from a hundred and twenty people all the way back to the first person. Not a single
one of them preaches a Hadith except that he wishes his brother would suffice him. Not a
single one of them would give a Fatwa except that he wishes his brother would suffice him.
Can you imagine asking a hundred and twenty Muslims today about an Islamic matter? Oh
Wallahi I think this and that, but if you tell him my watch broke or my computer broke then
he is going to say take it to the computer office or this place. When it comes to Islam
everyone is a Shaykh today.
Umar used to say fear Allah in giving your opinions over matters of this Deen. When an issue
used to arise, Umar and Ali were the best of the best in the best century and you would
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think they would jump to answer the question, but when a question or an issue would arise
they would gather the Sahaabah. They would get together and ask what is the answer to
this question? Maybe one of them heard a Hadith the other one did not know of. When
Umar and Ali did that, do you think they did not know? Honestly, do you think they did not
know when they would gather the Sahaabah and ask them? They wanted to make one
thousand percent sure that this is the right answer and that they did not miss out on
anything.
Ataa Ibn as-Saaib (a Tabiee) said I met men (he means the Sahaabah), when one is asked
about a Fatwa his answer would be while his knees were trembling and shuddering. Why?
He fears Allah, that he is going to be asked about this question. Ash-Shabi, al-Hasan al-Basri
and Abu Husayn (all Tabieen) said some of you today give Fatwas in matters that if they
were presented to Umar Ibn al-Khattab, he would have gathered the people of Badr to
consult with them.
What do we say today ash-Shabi? What do we say about today al-Hasan al-Basri? What do
we say about the Ummah today if that is during your time (the first century). Wallahi people
who cannot pronounce a single verse from the Quran have today become Mufteen,
whether they call themselves or others call them. People so ignorant that they use matters
abrogated in Islam as proof to substantiate their stance. Wallahi we heard those who
cannot pronounce a single verse from the Quran clearly issue Fatwas or use some kind of
proof on matters that are abrogated (as proof for free mixing and mingling for example).
Imaam Maalik said whoever wants to answer a Fatwa or issue pertaining to Islamic matters,
let him contemplate what is best for him before Allah. What is going to suffice him when he
is before Allah? Let him remember Heaven and let him remember Hell, and after he
contemplates and thinks of that then let him answer.

A man asked Imaam Maalik and he did not answer. The man said Abu Abdillah please
answer me, Imaam answer me. Imaam Maalik replied do you want me to be a justification
to the action that you want to do? Do you want me to be the justification for the action
before Allah and then I am the one who gets punished and you go scot-free? Al-Haytham
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Ibn Jameel said Imaam Maalik was once asked about forty eight matters. He answered thirty
two and he said I do not know to the rest of them. Roam around the world and ask the same
number of questions Imaam Maalik was asked about and see how many answers you get. If
you ask fifty, you are going to get fifty out of fifty. If you ask ten, you are going to get ten out
of ten. It is a miserable situation of the Ummah.
One man told Imaam Maalik, Abu Abdillah if you say I do not know then who knows? Imaam
Maalik, you are the Mufti of your time. Imaam Maalik said you do not know me more than I
know myself. He is saying do I look special to you? I am an ordinary person and I know my
limits. If Imaam Maalik knows his limits, should the people of today not know their limits?
He said if Ibn Umar said he did not know then I can say I do not know. Being conceited and
love of prestige and leadership is what destroys people. These are the words of Imaam
Maalik and that is why they cannot say I do not know. Here I have a comment to say about
this. Umar Ibn al-Khattab would gather the Sahaabah to consult with them and Imaam
Maalik says I do not know to several questions from people who are travelling for weeks just
to ask him. When they did that, do you think they really did not know? I always think about
this issue.
They told ash-Shaafiee he was eligible to give Fatwa when he was fifteen years old. His
Shuyookh told him you are eligible to give Fatwa when he was fifteen years old. His teacher
Ibn Uyaynah used to teach and ask ash-Shaafiee who was still a kid, what do you think
about this matter? What do you think about this Hadith? And his own teacher would refer
people to ask ash-Shaafiee. Maalik took the task of giving Fatwa at the age of twenty one.
After he went around to Shuyookh, he said am I suitable now to give a Fatwa or not? They
told him Imaam Maalik, if your Shuyookh would have told you no then would you have
stopped? He said certainly I would have.
Remember in the last class I mentioned two of the most prominent Shuyookh of Ibn al-Jawzi
who would back away from giving Fatwa that the kids in their Halaqah would give.
Something I always thought of is do you think they really did not know? Do you think these
people really did not know? I am almost positive (we do not know the Ghayb) that they did
know the answer. What I believe is that there were opinions or many Hadith on the matter
and they were not at a level where they were one hundred percent sure. They were
probably 99.9% sure that this is the right answer, but they were not a hundred percent sure
so they backed away. That is my feeling and that is what I know of these Imaams.
If your boss gives you a discretion to sign off on certain matters, you would think a million
times before you proceed and you would ask around. I want to make my boss happy, he
gave me a discretion to do this and that so do you think I made the right decision? If one
was an advisor to a king or to a president and they gave him discretion to do certain things
or to make certain decisions, he would ask around all over and make sure that is the one
hundred percent correct decision. One who is going to give a Fatwa is not giving a Fatwa in a
matter pertaining to a king, a president or a boss, but it is a matter pertaining to Allah that
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you are going to stand before Allah and be asked about. Your boss, you can get over it. Your
president and your king, you can get beyond that and you can pass that point, but Allah the
Almighty?
Ibn al-Qayyim Rahimahullah said Allah prohibited speaking about Him without knowledge
and it is considered among the biggest of all prohibitions. Rather, Ibn al-Qayyim considered
it among the worst sins.
Ibn al-Qayyim said Allah gave levels in sins, He put levels in this verse in four sins. He started
off with the Fawaahish (the major sins like adultery and fornication), then He went to the
second level which is oppression, then He went to the third level which is Shirk and then He
went to the worst level which is speaking about Allah without knowledge. He started with
the least and went to the worst, and the worst is speaking about Allah without knowledge.

:
Say (O Muhammad sallallahu alayhi wa sallam): (But) the things that my Lord has indeed
forbidden are Al-Fawaahish (great evil sins, every kind of unlawful sexual intercourse, etc)
whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining
partners (in worship) with Allah for which He has given no authority, and saying things
about Allah of which you have no knowledge. (Surat al-Araaf: 33)
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:
And say not concerning that which your tongues put forth falsely: This is lawful and this is
forbidden, so as to invent lies against Allah. Verily, those who invent lies against Allah will
never prosper. (Surat an-Nahl: 116)
Ateeq Ibn Yaqoob and Ibn Wahhab said they heard Imaam Maalik Rahimahullah say the
Salaf and those before him never used to say Haraam and Halaal. They used to say we
dislike this and we like that, and you should do this and you should not do that. They would
not use the term Haraam and Halaal because of the verse:

:
Say (O Muhammad sallallahu alayhi wa sallam to these polytheists): Tell me, what
provision Allah has sent down to you! And you have made of it lawful and unlawful. Say (O
Muhammad sallallahu alayhi wa sallam): Has Allah permitted you (to do so), or do you
invent a lie against Allah? (Surat Yunus: 59)
Many of the ignorant today when they go and learn from books, they read matters that
Imaam Ahmad Ibn Hanbal disliked, when in reality that matter is considered Haraam by
Imaam Ahmad Ibn Hanbal but they would not use the term Haraam. And I told you that is
not the proper way of learning in itself and by itself, unless one has no teacher. Some of the
Ulamaa would not use the term Haraam and this brought a lot of confusion to a lot of the
students. They would not use Haraam and Halaal fearing Allah. They would say I dislike this
and I like this, and I prefer this and I do not prefer that. Then Imaam Maalik brought many
examples where the Salaf used to use Makrooh and he said this was a common trend used
by them.
Abdullah Ibn Amr radhiallahu anhu said:

:
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In Bukhari and Muslim. Verily Allah does not take away knowledge by snatching it from the
hearts. He takes away knowledge by taking away the scholars (by their death) so that when
the scholars leave and depart, then the people will be with the ignorant. They will ask the
ignorant about verdicts and then those ignorant will tell them the answers.

They are in themselves astray and they lead the masses astray.
Make Dawah in what you know in confidence and in matters that you do not know, say I do
not know or give me time, let me ask or let me research. Simple and easy. Yes give Dawah,
do not stop Dawah. Do not say I am ignorant, give Dawah in matters that you know and
back away from that which you do not know.
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CLASS EIGHT
This is our eighth class on Al-Usool Ath-Thalaathah. Alhamdulillah that we got this far and
we are talking about the elucidations of the book Al-Usool Ath-Thalaathah or ThalaathatulUsool. These are four introductory matters, these are four introductory principles and they
are not the core of the book. These are four introductory principles and we are still yet to
get to the core of the book. The first of those that we spoke about is that the author said
you must know these four matters. What are they? The first one of these four is actually
what we spoke about and it is the core of the book. That is knowledge, to know Allah, the
Prophet Muhammad sallallahu alayhi wa sallam and the religion (the questions you will be
asked about in your grave). The second is to act upon it and the third one which we started
on last class is conveying it.

Which means to convey it. Convey what and call people unto what? Knowledge and acting
upon knowledge. We mentioned several essential pointers on Dawah in the last class we
had and we will try to finish the talk on Dawah today. It is a very lengthy talk so bear with
me, I would like to try my best to finish it today Inshaa Allah so next week we can move on.
DO NOT COMMIT ANY SINS UNDER THE PRETEXT OF DAWAH

Some people fool themselves. They fool themselves because you cannot fool Allah. They will
justify a stance or a sinful setting that they are in by crying and saying Dawah. Do not be
caught for example sitting at a table with alcohol and sitting where alcohol is being passed
around and say Wallahi I am giving these people Dawah. When a case like that was
presented to Umar Ibn al-Khattab, he ordered the lashing of the people who were not
drinking before those who were drinking. Some of them said we are fasting Umar and he
said with them start. As a brother, do not be caught among women who are improperly
dressed and say I am giving Dawah. Do not be caught with a sister alone and say Wallahi I
am teaching her Quran. Do not have those tight jeans and that which they call a Hijaab
today looking more like someone who is trying to model, standing before a table with a few
leaflets and then cry and say Dawah table.
I mention this because this matter is widespread. For example, it is widespread in Muslim
weddings. We cannot call them non Muslims if they make their Salah and they commit sins,
but what they do is an extremely major sin. They have every Shaytaanic instrument in that
hall, Nisaaun Kaasiyaatun Aariyaat (
( ) women improperly dressed),
mixing and mingling at its peak, women with all that which is prohibited for another foreign
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man to see and they are there in that setting. You ask a brother who you presume is
righteous, what were you doing there? This happens frequently. I am not saying all the
brothers who are religious do that but it does happen frequently. What were you doing over
there in that wedding? Wallahi Dawah.
In a setting like that, your Dawah is to talk people out of that sin and if you cannot, then
you need to walk away. If you can go talk them out of that sin and stop them, then not only
should you go but you must go if you can talk them out of it because that is the peak of
ordaining the good and forbidding the evil. If you go talk to them and they are going to
listen to you and stop those instruments and stop the mixing and mingling then you must
go. If you say Wallahi I am going to go stop them and I am going to talk them out of it, then
you must go. However, if that is not what happens then you should not be in a setting like
that.
In Ad-Durr Al-Mukhtaar (
), Ad-Dusooqi from the Maalikiyyah, ash-Shiraazi in Al-
Muhathab (), Ibn Dhwayyaan in Mubda ( )and Ibn Qudaamah in the seventh
volume of Al-Mughni (). These are books of Fiqh on the four Madhaahib and in these
books the ruling is that if you can go and change a Munkar then go and change it, but if you
cannot then you do not need to be in a setting like that even if you are invited. Why do we
say even if you are invited? Because if you are invited to a wedding or a Waleemah, many of
the Ulamaa consider it a Waajib upon you to respond to the invitation of your brother. It is
Waajib to go but if there are public sins that are widespread and you cannot avoid them,
then that Waajib is no longer a Waajib. That Waajib is Haraam according to the four
Madhaahib and in the books that I mentioned, it is Haraam upon you to go unless you can
change it. If you can change it then you can go.
We have lands that have been occupied for over half a century, lands that within them is
our third holiest shrine. There are those who cry liberate it, liberate it and they talk about
liberating, yet when that talk goes around one needs to do a reality check within himself
and ask why is the Ummah in the gutter that it is in? Pertaining to that holy land, why for
over half a century are they going and why are we going through that which we have been
going through (because what affects them affects us)? We need to reflect and we need to
analyse. When a company loses some of their income, the CEO gets together with his
managers and high ranking officers. He meets with them and asks the question that is
typical. What can we do? What strategy can we develop so we can win back the income or
the profits we had in the past months? We need to change. When generals (Muslims and
non Muslims) lose, it is tactical to ask why did we lose that battle? What is it that caused us
to lose that battle? Likewise, when you have 1.6 Billion humiliated and degraded to the
lowest of the low by no more than six million (possibly sixteen million at the most), you have
to ask why?
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The Sahaabah were defeated. In the Battle of Uhud, the Sahaabah were defeated and they
asked that same question.

:
(What is the matter with you?) When a single disaster smites you, although you smote (your
enemies) with one twice as great, you say: From where does this come to us? Say (to
them), It is from yourselves (because of your evil deeds). And Allah has power over all
things. (Surat Aali Imraan: 165)
We wonder why we have become the lowest of the low. When the Sahaabah were
defeated, on their way back to Madinah they asked why?

Why did this happen to us? Allah gave them the answer. They asked a question and before
they reached Madinah, they got the answer to what was happening. What is the strategy so
we will not be defeated again? Why is it that we were defeated? What is the reason?
Allah says:

Say (to them), It is from yourselves (because of your evil deeds).
...
:
And your Lord is not at all unjust to (His) slaves. (Surat Fussilat: 46)
You check yourself. Instruments do not liberate, instruments of the Shaytaan degenerate.
Take that as a rule. Instruments of the Shaytaan do not liberate lands that have been taken
from us. Instruments of the Shaytaan are not ways for liberating, they are ways for
degenerating. What victory are you awaiting?
WHEN SINS BECOME WIDESPREAD IT AFFECTS EVERYONE

We are not saying that everyone is like that. No, Maaath Allah. I am even going to go to the
extent of saying not just that everyone is not like that, but not even the majority are like
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that. To be on the safe side, I am going to say not even the majority are like that. However,
when sins become widespread where many are involved and it is popular, then it affects
everyone even though it is not the majority. You have towns from Falasteen and around us
over here who have weddings that play the instruments of the Shaytaan and it is not
exceptional in that town, it is widespread. It is exceptional in that town and he is a stranger,
the one who decides to do his wedding the Islamic way. It is not all and I am going to keep
repeating that again and again. To be safe, it is not even the majority but it is a widespread
sin.
In Uhud, there were fifty men under the leadership of Abdullah Ibn Jubayr. They did not
mean to disobey the Prophet sallallahu alayhi wa sallam. These were men who went to give
their necks for the sake of the Prophet sallallahu alayhi wa sallam and they did not mean to
disobey him. They made an educated guess that decided the correct opinion in it. Out of
respect to the Sahaabah we do not say they made a mistake, we say they made an educated
guess upon themselves. Abdullah Ibn Jubayr said I am not leaving the hilltop, he said I am
staying on this hilltop. The Prophet sallallahu alayhi wa sallam said stay here no matter
what, I am going to stay here. Seven hundred with the best man to walk on the face of the
Earth get defeated for the minor mistake of less than fifty. The entire Muslim Ummah back
then gets defeated for the mistake of not even fifty (because some of the fifty stayed on the
mountain). When evil is widespread, destruction and defeat awaits this Ummah. That is the
way it goes.
...
: ...

Say (to them), It is from yourselves (because of your evil deeds). (Surat Aali Imraan: 165)
I say and I am responsible for what I say, towns from Falasteen have rituals and weddings
and they are more shameful in their mixing and mingling and in the way the women are
dressed improperly than the enemies that we are facing. I do not even want to name those
towns even though I could.
:
:

:

In Sunan at-Tirmidhi and it is an authentic Hadith. The point of this Hadith is that the
Prophet sallallahu alayhi wa sallam said there will be Maskh ( )in this Ummah.
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What is Maskh? Al-Mannaawi defines Maskh as:

What does that mean? At some time there is going to be Maskh and the Sahaabah asked
when it will be. Before we get to the other points of the Hadith, what is Maskh? It can be
real change of humans into pigs and donkeys for example (like another Hadith specified).
This one does not specify but it could be a human being changed to the form of a pig and a
donkey. It could be the changing of the heart and the mind. You go talk to someone and you
think you are talking to a human being, but you are not really talking to a human being. You
say Wallahi Akhi this is Haraam, you are in the east and he is in the west and it is like you are
not talking to a human being. So it could be a real change and it could be a heart and a mind
change.
He said:

The next one is Khasf ( )and that is:

There will be earthquakes, the Earth will open and swallow people. That is Khasf and that is
the second one. The third one that the Prophet sallallahu alayhi wa sallam said there will be
is Qathf ( )and that is the throwing or dropping of stones from the sky, like that which
happened for example to Abrahah and the People of the Elephant.
When do those three things happen? The Sahaabah asked when does that happen? He said
when the Qaynaat and Maaazif are widespread.
If it appears. Dhaharat ( )is actually a rank lesser than widespread.
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What are the Qaynaat and what are the Maaazif? Qaynaat are the entertainers and the
singers that sing and inspire you to do Haraam and Maaazif are the instruments of the
Shaytaan.
In another Hadith narrated by Abu Aamir or Abu Maalik:
This is not talking about the non believers, this is talking about the followers of this Ummah.
There will be some people who will consider illegal intercourse (adultery and fornication),
the wearing of silk, the drinking of alcohol and the musical instruments as lawful. They will
consider it lawful possibly by their acts, or by clearly saying this is Halaal and you see that
today.
There are other narrations of the Hadith to show you how Allah may doom someone
overnight. A Bedouin (a visitor or a passerby) comes by to these people who are in engaged
in these illegal acts and he will ask them for something. He may need to buy something from
them, we do not know because the Hadith and its other narrations do not mention. They
will tell him come back tomorrow, we will give you what you need tomorrow. The business
transaction, the directions or whatever it may be, they will tell him come back tomorrow for
whatever purpose you asked us. Some of them will wake up and they are monkeys and
swines. The Hadith wants to show you how smooth and swift the disaster of Allah is for such
people. These are from this Ummah, some of them are monkeys and swines and we
described that it could be real or it could be that their hearts and minds are like that. They
will be transformed into monkeys and swines until the Judgment Day (they will remain so
until the Judgment Day).
Meaning when the matters that we said they will consider lawful occur and amongst them is
usage and considering lawful the instruments of the Shaytaan, there will be a sudden and
swift punishment. What bigger punishment do you want than being the most humiliated
Ummah out of the Umam today? When six million stand on the top of 1.6 Billion and defeat
them, that goes in history.
Look at the other side. These are the Muslims that will be transformed into apes, monkeys
and swines. Why? Because of the musical instruments. The Quran also says about the
opponents:
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:

Say (O Muhammad sallallahu alayhi wa sallam to the People of the Scripture): Shall I
inform you of something worse than that, regarding the recompense from Allah: those
(Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He
transformed into monkeys and swines, those who worshipped Taaghoot (false deities); such
are worse in rank (on the Day of Resurrection in the Hellfire), and far more astray from the
Right Path (in the life of this world). (Surat al-Maaidah: 60)
This verse is not pertaining to this Ummah, this is pertaining to our opponents. The first two
Ahaadith are about this Ummah and the Ayah is about the opponents, so people from both
sides will be transformed into apes and swines. The conclusion out of that is that when you
have monkeys and swines fighting monkeys and swines, the stronger wins. That is how it
goes.
Of course not everyone listens to that or engages in those major sins and unlawful acts. Not
everyone and I am going to say not even the majority, just to be on the safe side I am going
to add not the majority. I am going to say it is widespread and no one can deny that, it is
widespread when you cannot even approach people and tell them this is Haraam and
Halaal. Wallahi they have communities here that have clubs where they sit and drink coffee,
backbite and do all that which is prohibited and possibly sometimes they invite a guy to
lecture. Before they invite him, they ask what does he say about musical instruments? It is
Haraam? Do not bring him here. Wallahi this happens, some of you here know this very
well. When it becomes widespread, Allah holds everyone accountable. Us who do not
engage in that and those who are in that, all of us are held accountable.
Now I do not like to get off topic in these kinds of classes but this is not really off topic. The
point is that those who perform those kinds of illegal ceremonies are a major source of the
defeat. We know about them and there is no denial about that.
YOU HAVE TO KNOW HOW TO GIVE DAWAH

The problem is that I see a righteous brother or I am told about a righteous brother who
comes to the Halaqaat, he is good in his Islam and then suddenly he tells you or you are told
that he was in one of these ceremonies. This happens and it is very irritating. What is his
justification? He is there under the pretext of Dawah. Now you ask the brother why did you
go to that wedding? Why did you go to that ceremony? Why were you in the middle of that
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evil that you really did not have to go to? The answer is Dawah. You ask him did you speak
there then leave immediately? You can possibly understand that. Did you speak and
immediately head out of there? No. Did you stop them? No. Did you even talk there? No. In
reality, you think because you have the overall appearance of someone who is religious
(whether it may be because one has the beard or your wife is a Muhajjabah and you take
her there), that merely because of your presence you are there for Dawah. That is the
Shaytaan playing with your mind.

Say (O Muhammad sallallahu alayhi wa sallam): Shall We tell you the greatest losers in
respect of (their) deeds? Those whose efforts have been wasted in this life while they
thought that they were acquiring good by their deeds! (Surat al-Kahf: 103-104)
There are people who think they are doing righteous deeds and in reality it is evil that they
are doing. They think they are doing it under the pretext of Dawah, but in reality what they
are doing is not good. You do not go to those places claiming Dawah, that is our point. You
do not go to places of sin and claim Dawah, unless you are there to stop it. You cannot be
present in those places unless you are there to guide them and stop it. If they listen to you,
you have influence over them and you can talk them out of it, go there and you must and
you should go there.
Part of ordaining the good and forbidding the evil is that those who do those kinds of sins
should be the outcasts and they should not be the type of people who are looked up to.
Today we get brothers who are struggling to start off their married life on the Quran and
the Sunnah. Sometimes it is the bride who calls and says I have this and that and my
traditions. Some traditions do no conflict with the Quran and the Sunnah, we are not going
to talk about that but there are traditions that are conflicting with the Quran and the
Sunnah and those belong under our feet no matter what they are. The Quran and the
Sunnah has precedence over everything. You see those who as a bride or a young man who
is trying to get married are facing a struggle to try to have their marriage in the right way.
That one is the outcast and he is the stranger, it is not the other ones in the sin that are the
outcasts and the strangers. You see what I mean when I say it is widespread?
Do not ever engage in such matters under the pretext of Dawah. The same scenario applies
when for example you see a sister with improper Hijaab (what they call Hijaab) and the
attitude in a university, standing before a table with a bunch of leaflets. You ask what
exactly is she doing? Oh brother she is doing a Dawah table this week. You do Dawah in
that manner? You have to know how to give Dawah. You do not engage in a sin in giving
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Dawah and you do not go in a place where it is sinful and give Dawah, unless you are there
to stop it.
Likewise, those who give Dawah under the platform and the banner of interfaith. They
claim that is Dawah. Why are you in interfaith? Why are you going under the banner of
interfaith? Oh Dawah brother, these are the People of the Book and we have to give them
Dawah. There is something called Dawah which we are all for and there is a principle of
Kufr called interfaith. Interfaith is a principle of Kufr. If you do not know about it, you need
to go study it. It is Kufr on top of Kufr. You do not go under the banner of interfaith giving a
talk or be a participant in such an organisation and then say oh I was there for Dawah. You
go do Dawah under the banner of Dawah or under a neutral banner, not under the banner
of interfaith.
The point of all this is that you do not mingle with sinners and cry Dawah. I mentioned
some of this in a question and answer a while ago when I was asked about mocking Muslims
and I mentioned the verse of Allah:

:
And it has already been revealed to you in the Book (this Quran) that when you hear the
Verses of Allah being denied and mocked at, then sit not with them, until they engage in a
talk other than that; (but if you stayed with them) certainly in that case you would be like
them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell. (Surat anNisaa: 140)
When mocking goes on do not sit with them. Why? Allah says:

(But if you stayed with them) certainly in that case you would be like them.
That applies to mocking but it applies to other sins as well.
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PROOF ON DAWAH
INVITE PEOPLE UNTO ALLAH WITH KNOWLEDGE
:
Say (O Muhammad sallallahu alayhi wa sallam): This is my way; I invite unto Allah (i.e. to
the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows
me (also must invite others to Allah i.e. to the Oneness of Allah - Islamic Monotheism) with
sure knowledge. And Glorified and Exalted be Allah (above all that they associate as
partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and
disbelievers in the Oneness of Allah; those who worship others along with Allah or set up
rivals or partners to Allah). (Surat Yusuf: 108)
Allah is telling the Prophet Muhammad sallallahu alayhi wa sallam to say this is my way, I
invite people unto Allah. That is Dawah and that is what we are for, we are pro Dawah. It is
not that we are against Dawah, but there are proper ways for Dawah.

This is my way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with
sure knowledge.
That is why you all come here today. Why? Because you want to go convey this message
with knowledge.

I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah Islamic Monotheism) with sure knowledge.
Ibn al-Qayyim Rahimahullah said you cannot be a follower of the Prophet Muhammad
sallallahu alayhi wa sallam truthfully, unless you call to that which the Prophet sallallahu
alayhi wa sallam called to with knowledge. That is a restriction in the Quran.

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As a Daaiyah, you present this Dawah and this message. You put the seed wherever you
are and you leave the rest to Allah.

:
And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness),
and then stands straight (acts upon His Order), and] invites (men) to Allahs (Islamic
Monotheism), and does righteous deeds, and says: I am one of the Muslims. (Surat
Fussilat: 33)
DAWAH IS OUR PRIDE

If a big firm or corporation offers one of you a job, he eagerly jumps to it. He would go to
training and he would possibly go back to college and get an update in his field. He would do
whatever it is to get that high ranking job that corporation offered him and then he would
bolster about the offer that he got. Da'wah is an offer from Allah the Almighty. It is a job
from Allah, not from a corporation, a king or a president. It is an offer from Allah the
Almighty and you are doing the job of the Messengers.

: ...
You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad
sallallahu alayhi wa sallam and his Sunnah (legal ways, etc)] are the best of peoples ever
raised up for mankind; you enjoin Al-Maroof (i.e. Islamic Monotheism and all that Islam has
ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and
you believe in Allah. (Surat Aali Imraan: 110)

You are the best. You were, you are and you will be, that is what Kuntum ( )means. You
are the best of all people raised up for mankind. You are in charge of mankind and the best
of all people. Why? Is it because we are Arab? Is it because we are black? We have black, we
have white, we have Pakistani, we have everything here. Why are we the best of all people?
Is it based on ethnicity? Did Allah say you are the best of mankind based on your ethnicity?
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You are the best of mankind based on nationalism? You are the best of mankind based on
your colour and your race? You are the best of all mankind by carrying and conveying this
message.
That is what makes you the best. The Dawah to Allah is what makes you the best. We are
an Ummah of Da'wah and an Ummah that conveys the message. We are an Ummah in
charge of all the other Umam. We were honoured because we are the carriers of this
message and those who convey it.

Say (O Muhammad sallallahu alayhi wa sallam): None can protect me from Allahs
punishment (if I were to disobey Him), nor should I find refuge except in Him. (Mine is) but
conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and
whosoever disobeys Allah and His Messenger, then verily, for him is the Fire of Hell, he shall
dwell therein forever. (Surat al-Jinn: 22-23)
The Prophet sallallahu alayhi wa sallam said none can protect me from the punishment of
Allah if I were to disobey Allah. The Prophet sallallahu 'alayhi wa sallam is talking about
himself but this applies to all of us. Who can protect us from the punishment of Allah?

None can protect me from Allahs punishment (if I were to disobey Him), nor should I find
refuge except in Him.

Except for conveyance of the truth from Allah and His Messages. No one can protect from
the punishment of Allah, which is essential and no one denies that. No one can protect from
the punishment of Allah if He wants to punish, but some of the Ulamaa said this verse
means conveyance of this message is protection from the punishment of Allah. Conveyance
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of this message is one of your means for protection from the punishment of Allah. We were
honoured with Dawah. Our pride is Dawah and our pride in this religion comes through
Dawah.
RISE UP AND WARN

In the early days, Allah tells His Prophet Muhammad sallallahu alayhi wa sallam:

O you (Muhammad sallallahu alayhi wa sallam) enveloped (in garments)! Arise and warn!
(Surat al-Muddathir: 1-2)
What does that mean? That is Dawah, that is ordaining the good and forbidding the evil.
Get up and warn. Wallahi, Wallahi from that moment in the early days when Allah gave him
that verse and ordered him, he got up and he never rested until the very last gasp of his
breath.
You know an Ayah, you know a Hadith, you know the principle of Laa Ilaaha Illallah so
convey it. That is all you have to convey, what you know and what you firmly know as we
mentioned last week.
The Prophet sallallahu alayhi wa sallam said:

Convey from me, even if it is one Ayah. So if you know one Ayah, convey it. If you know one
Hadith, convey it. If you do not know one Ayah or one Hadith and you know Laa Ilaaha
Illallah (which you all know), then convey it to your neighbour, to your friend and in any
setting you are in.
If you do not know then give a leaflet, a brochure, a CD or a link. Like I told the youth in my
recent visit, if I had something called Facebook and Twitter and it is was so easy to make
websites, by now I would have had a thousand websites conveying the Dawah. You sit there
and you convey the Dawah. In Sunan Ahmad and Tirmidhi, the Prophet Muhammad
sallallahu alayhi wa sallam makes Duaa for you for a bright face. He made special Duaa for
you, those who hear a Hadith and transmit them to others. The Prophet sallallahu alayhi wa
sallam made Duaa for you because of that. May Allah brighten the face of the person who
hears what I say and retains it (meaning they understand it and have the knowledge). It
means he retains it, understands it, absorbs it and comprehends it and then he conveys it to
others.
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In Muslim and other books of Hadith, Ibn Masood and Abu Hurayrah reported the Hadith
that whoever calls to guidance will have the reward similar to all those who follow with him,
without their reward being diminished in any tiny bit or way. You are going to know this
Hadith when I conclude Inshaa Allaah and talk about Abu Bakr as-Siddeeq radhiallahu anhu.
And whoever calls to misguidance will have the sins similar to all those who follow with that
sin, not a tiny bit less than the sins that they get. So if I misguide a hundred people, (Laa
Samahallah, Laa Qaddarallah) all their sins come on me.
THE VALUE OF GUIDING ONE MAN

In Bukhari and Muslim, the Prophet sallallahu alayhi wa sallam gave Ali the banner in the
Battle of Khaybar. After the Prophet sallallahu alayhi wa sallam blew in his eyes, because Ali
radhiallahu anhu had an illness. The Prophet sallallahu alayhi wa sallam gives him the
banner and gives him the advise. Listen to the advise the Prophet sallallahu alayhi wa
sallam gives Ali. He says be patient when you get on their turf. When you get there (to
where you are heading) be patient and take it easy. You know what he says? And call them
unto Islam and let them know what is obligated upon them. Why? Because Ali, by Allah (the
Prophet sallallahu alayhi wa sallam gives an oath), for Allah to guide one man by you is
better for you than the red camels. For Allah to guide one man by you is better for you than
red camels. It could be guiding someone to Islam, guiding him to coming back to Salah (and
that is coming back to Islam), guiding someone to leave alcohol or any major sin. As you
know the red camel was the best of the wealth of the Arabs back then, and likewise today it
is like saying a fleet of one of the most expensive cars.
The Prophet sallallahu alayhi wa sallam was at the doors of those who harmed him and
victory was moments away. He has given the banner to Ali to go and it is a defeat for them
Inshaa Allah, because he knew that. The victory was moments away, from people who
harmed the Prophet sallallahu alayhi wa sallam for a very long time. If it was blood he
wanted, he would not have told Ali that. If he was eager to get their blood, he would not
have told Ali that. It was Inshaa Allah an imminent victory for the Prophet sallallahu alayhi
wa sallam and he had the upper hand at that time, but his worry was supreme and it was
big. He says take it easy Ali, by Allah, for Allah to guide one man with you is better for you
than the red camels.
THE DAY OF UHUD AND THE DAY OF TAIF

In Bukhari and Muslim Aishah radhiallahu anha asked the Prophet Muhammad sallallahu
alayhi wa sallam, have you encountered a day harder than the day of Uhud? Aishah was a
little bit older, she saw what happened in Uhud, comprehended it and absorbed it and saw
what the Prophet sallallahu alayhi wa sallam went through. She said O Prophet of Allah,
have you encountered a day harder than the day of Uhud? Have you encountered a day
worse than the day of Uhud? Was there any day worse than that? She saw what happened
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to him and Aishah wants to know the hardest day that the Prophet sallallahu alayhi wa
sallam encountered. The Prophet sallallahu alayhi wa sallam replied your tribe has troubled
me a lot. Your tribe and his tribe, but he is saying your tribe has troubled me a lot and the
worst trouble was the trouble on the day of Aqabah. The day of Aqabah is the day of Taif
when the Prophet sallallahu alayhi wa sallam went on to the mountain of the Taif and they
told their kids to drive the Prophet Muhammad sallallahu alayhi wa sallam away and they
rejected him.
Aishah radhiallahu anha wants to know what the worst day that he encountered was. What
is it? She wants to know if it was Uhud and she specified Uhud. She suggested Uhud because
she saw what happened to the Prophet sallallahu alayhi wa sallam in Uhud. So she is
assuming somewhat that Uhud may have been the worst day to the Prophet Muhammad
sallallahu alayhi wa sallam in his Dawah career. In his twenty three years, she possibly
assumed that Uhud was the worst day and that is why she mentioned it in the question.
Why did she specify that? Because she saw what happened to the blessed head of the
Prophet sallallahu alayhi wa sallam. She saw the wounds that the Prophet sallallahu alayhi
wa sallam encountered that day. She saw that the teeth of the Prophet sallallahu alayhi wa
sallam were damaged that day. She saw that the helmet was crushed on the Prophet
sallallahu alayhi wa sallam on that day. She saw that Fatimah radhiallahu anha burns a mat
reducing it to ashes, takes those ashes and puts it on the wound of the Prophet sallallahu
alayhi wa sallam. It was some form of medical thing that they used to do back then for
wounds to stop the bleeding.
Why was Uhud not the worst day of the Dawah career of the Prophet sallallahu alayhi wa
sallam even though all that happened? More than that, why was it not the worst day when
the uncle of the Prophet sallallahu alayhi wa sallam died in that battle and the Prophet
sallallahu alayhi wa sallam wept so hard like a young child, over his uncle when he saw him
in the status he was in. Why was it not the worst day when seventy of the his most beloved
companions died and became martyrs Inshaa Allah in that battle? The men he loved so
dearly and many of them were his relatives.
Take it even further, why were the worst days not the days he spent in agony when the
hypocrites spoke about the honour of his wife. To a man that is very big and today many do
not understand it because they are not real men, but a real man does not allow anyone to
dishonour his wife or his women. The Prophet sallallahu alayhi wa sallam went through that
when the hypocrites began the rumour and some of the Sahaabah mistakenly got involved
in it and spoke ill about the wife of the Prophet sallallahu alayhi wa sallam. Why was it not
that? Why was it not the day they put the guts of a camel on the back of the Prophet
sallallahu alayhi wa sallam and they began to laugh so much that they fell on top of each
other (as it is stated in the Sihaah)? Why was it not the day that they choked the Prophet
Muhammad sallallahu alayhi wa sallam with his own upper garment, until he nearly fainted
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and fell to his knees right by the Kabah? Why was it not the humiliation the Quraysh put
him through for many years?
He said it was the day of Taif. What was so special about the day of Taif? When you read
the events of that day, there was physical harm to the Prophet sallallahu alayhi wa sallam
on that day but it was much less than any of that which I just mentioned to you. The
physical harm to the Prophet sallallahu alayhi wa sallam on the day of Taif was much less
harm than the guts of the camel, when they tried to choke him, when they talked about his
honour or many of the other things. The matter of Taif was somewhat less than that
physically. What happened in Uhud was incomparable to what happened in Taif. The
companions of the Prophet sallallahu alayhi wa sallam get killed, his uncle gets killed and he
gets wounded.
What happened in other events was incomparable to the hardship that he sallallahu alayhi
wa sallam faced on the day of Taif, so why did you O Prophet of Allah choose the day of
Taif? Why did you choose that day to tell Aishah that was the worst day? Aishah may have
meant what was the worst day that you encountered physically O Prophet of Allah. She may
have implied or meant physically and that is why she mentioned Uhud. What was happening
to you even though not physically, trauma wise when you see seventy of your companions
and your uncle and you weep over him, mentally or physically that is very sad and very
devastating so she possibly meant that.
When you read Seerah, read it deep and read in between the lines. He went to Taif with the
big hopes that they were going to enter Islam. When he went to Taif and he climbed up, he
had such big hopes that now Taif is going to enter Islam and this is going to be the first
Islamic city of Khilaafah. He had a lot of hopes when he went to Taif. He is trying to say it is
not about me. It is not about the wounds in my head, it is not about the teeth that were
chipped or damaged and it is not about the death of my companions because we are going
to meet Inshaa Allah in Jannah. It is the agony of seeing the message that he was conveying
getting rejected. He went with such hope to Taif in the hope that they are going to embrace
and follow this religion, so he comes back with big agony (agony of seeing the message that
he was sent to convey getting rejected). That was the worst day of the Dawah of the
Prophet sallallahu alayhi wa sallam, when the message was rejected. I can withstand
everything else. If you want to hit me, wound me, choke me or whatever, but the message
getting rejected was devastating. That is why he said that was the worst day.
That is why Allah calms His Prophet down in many verses in the Quran, when he is hurt over
those who reject the truth. Allah sees what is in the heart of the Prophet sallallahu alayhi
wa sallam and He sees that he is hurt and distraught over those who are rejecting the truth.
Dawah was his life. It was his heart and soul, it ran through his veins and that is how it
should be and must be for every Muslim and every Daaiyah. Dawah becomes like your
flesh and blood. When a true Daaiyah is deprived of Dawah, he feels as if the underground
is better for him than being on top of the ground. That is a true Daaiyah and actually that is
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a true Muslim. Today we call that a Daaiyah, but that is a true Muslim because Dawah is
part of the life of every single Muslim. Allah calms His Prophet Muhammad sallallahu alayhi
wa sallam many times in the Quran. He goes to Taif with the hopes and that is his worst
day, even though what happened to him physically was much less than the other day. He
says to Aishah that it was the day of Taif because he was rejected and his Dawah was
rejected.
Allah tells him:
...
: ...

So destroy not yourself (O Muhammad sallallahu alayhi wa sallam) in sorrow for them.
(Surat Faatir: 8)
In another verse, Allah sends him words to calm him down:
Perhaps, you, would kill yourself (O Muhammad sallallahu alayhi wa sallam) in grief, over
their footsteps (for their turning away from you), because they believe not in this narration
(the Quran). (Surat al-Kahf: 6)
You keep chasing after them and running after them in agony and sorrow. Take it easy O
Prophet of Allah, that is what Allah is trying to tell him.
And endure you patiently (O Muhammad sallallahu alayhi wa sallam), your patience is not
but from Allah. And grieve not over them (polytheists and pagans, etc), and be not
distressed because of what they plot. (Surat an-Nahl: 127)
Endure patiently. Why? Because they hit you? Because they harmed you? No, Allah is telling
him:

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And grieve not over them (polytheists and pagans, etc).

Allah calms His Messenger sallallahu alayhi wa sallam down because he is traumatised over
them rejecting the message. To a true believer, his message and conveying it becomes more
important than he himself is. It becomes more important than myself, it becomes more
important than my family, it becomes more important than my wealth and it becomes more
important than my honour. Dawah and conveyance of this message is the number one
priority for a believer.
YOU HAVE TO KNOW AND RELATE TO YOUR AUDIENCE

When dealing with Dawah, you must know the level or type of people you speak to because
the knowledge of who you speak to is very essential. In Bukhari and Muslim the Prophet
sallallahu alayhi wa sallam said to Muaadh when he was heading to Yemen, you are going
to meet the People of the Book. When the Prophet sallallahu alayhi wa sallam was giving
him his farewell advice as he was greeting him outside of Madinah, he said you are going to
meet and see the People of the Book. He was heading to Yemen. Why did he give him the
heads up and tell him that you are going to meet the People of the Book? Why did he
specify that? Because Muaadh was in an area where it was mostly statue worshippers.
There were some Jews in the outskirts of Madinah, but he wanted him to know that the
people he is heading to are the People of the Book. The way you approach the People of the
Book and convey the message to them is different to the way you approach statue
worshippers that you have been dealing with for a major portion of your life.
You need to know who the audience you are speaking to is and you need to know who they
are in order to convey the message. When I get invited to a lecture, I have to know am I
speaking to youth or people in their fifties and sixties? Am I speaking to the youth or their
uncles? Are you speaking to educated people or people who are laymen? You have to know
in order to convey the message or try your best to relate to your audience.
I first began to memorise this book Al-Usool Ath-Thalaathah when I was in second grade in
Madinah. I was in a school called Madrastu Ubayy Ibn Kab Litahfeedh Al-Quran Al-Kareem
(
) . It was a school that was part of the regular
government schools but it was specialised for Quran as well. It was one of the first in
Madinah like that and it used to be part of the curriculum that you have to memorise AlUsool Ath-Thalaathah or portions of it when you are young. I am not sure if it still is today
with the recent pressure the West is putting on them to change the curriculum. When we
would be going in the morning in the car, I used to recite to my father. He would be heading
to the University of Madinah and he would drop me off at the school. I would recite AlUsool Ath-Thalaathah to my father and he would tell me that is exactly what he is learning
in one of his classes in Madinah. I still remember that and as a child I was surprised that
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what he is learning is what I am learning. I am in second grade in elementary school and he

is in his second year in Madinah University and we are studying the same thing.
He would tell me the way they study it is way more in depth and detail than you are
studying. Basically what we were taught in second grade was a little about Man Rabbuk Wa
Maa Deenuk (
) , the Prophet Muhammad sallallahu alayhi wa sallam and
matters pertaining to that in a very easy way because we were only in second grade. We
teach Al-Usool Ath-Thalaathah to kids and we teach it to Duaat. We teach it to people
higher and lower than that, but each on a level that they understand and in a way they
understand. The way I teach it to you who take notes, our future Duaat Inshaa Allah and
some who memorise most of what we say is different than I would in a general lecture.
:
This is a statement of Ali in Sahih al-Bukhari, it is not a Hadith. Ali himself said speak to
people on a level they understand, do you want Allah and His Messenger to be disbelieved
in? You can present a matter in a certain way and cause people to be disbelievers, and you
do not want to do that.
This is the statement of Ibn Masood in Sahih Muslim. Ibn Masood said when you speak,
speak to people on a level they understand and they comprehend because if you speak to
them on a level they do not comprehend, it will be a Fitnah for some. The true knowledge
that you are trying to convey may become a Fitnah.
Look at how Ibn Abbaas related to his audience and who he was talking to. A man comes to
Ibn Abbaas and asks him is there Tawbah for one who kills? Ibn Abbaas said yes of course
there is Tawbah. Then right after that or shortly thereafter that, another man comes and
says Ibn Abbaas is there Tawbah for a killer and Ibn Abbaas says no. Ibn Abbaas how could
you answer this and then this? The one who asked did not know because they are random
passersby, they got their Fatwa and went on their way. The students who are there asked
why? What is up with that Shaykh? First someone asks if someone killed can he seek
repentance and you say yes, and then the other one you say no.
Ibn Abbaas said the first one I saw tears of repentance in his eyes. I looked at his eyes and I
saw a man in agony, I saw a man with tears in his eyes. He analysed and he studied, what
kind of man is this asking me? He said so I told him yes. He said the second one, I looked
into his eyes and I saw sparks in his eyes that he is going to kill. This was a different man
than the first one. He said this time I saw evil sparks so I said no, so he will not go and kill.
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The Hukm on the killing is that it is Haraam. There is no dispute about that, but the way it is
preached is a different issue. However let me tell you, Ibn Abbaas did not lie. Ibn Abbaas did
not make a fraudulent Fatwa. In Tafseer Ath-Thaaalibi (
)he said:

He narrated that some Ulamaa used to use the harsher of two opinions to strike fear in the
hearts of the audience, to deter people from committing sins. Among them was Ibn Shihaab
and Ibn Abbaas. So basically Ibn Abbaas did not lie. Ibn Abbaas chose one of the opinions
because he wanted to stop a man from killing, but that opinion is substantiated and it is in
the books. Is it the stronger opinion? Of course not, but he used it to stop a man from
killing.
Memorising text is easy and that is what we are doing here. Ulamaa who can apply this
matter in Dawah is very scarce and rare today. You read in the books on manners of Iftaa
that a Mufti may choose to give the harsher of two opinions if he deems it is beneficial
(based on who is asking). This is not playing games. We do not consider this playing games
as some say because you cannot just make up Fatwas and Ibn Abbaas would not have just
made up a Fatwa. You cannot make up a Fatwa that you would like to give a person, even
based on a scenario in front of you. You cannot do that. If there are two opinions and there
is one harsher and you choose to use that one (like Ibn Abbaas did), then you can do that to
stop someone from killing another person for example. It is just choosing the stricter of two
opinions. You may not adopt that second harsher opinion, but you are doing it for the
benefit of stopping someone from committing a major sin as Ibn Abbaas did.
The point of that whole matter is one thing. You need to understand who you are talking to
and relate to them. Sometimes your message may be directed to women and the way you
speak to women is different to how you speak to men at times in certain matters.
Sometimes it is directed to women and other times it is directed to men. Sometimes you are
speaking to youth and sometimes you are going to be speaking to elders. You have to
analyse where you are going and where your talk is. Where am I having a meal at so I can
prepare a talk? Are they young men or are they older men? What type of people are they?
Are they on sins or not?
Sometimes you are speaking to arrogant people and sometimes they are humble. You have
to be prepared in how you talk to people. Sometimes you are going to be speaking to
educated people in universities and sometimes you are going to be speaking to people who
are factory workers or illiterate. Sometimes you are going to be speaking to leaders and
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sometimes you are going to be speaking to laymen. Sometimes you will be speaking to calm
and collected people who want to sit, understand and rationalise. Maybe they will ask and
go back and forth so they can be convinced, and sometimes it is going to be angry and wild
people who will not accept anything even if it is a clear cut Ayah in the Quran or a solid
Hadith in Bukhari and Muslim.
You do not approach young youth in the West today like you approach a student of Ilm who
has gone through three or four books. Some people get inspired with Targheeb ( )and
some get inspired with Tarheeb (( )like Hell, punishment of the grave and matters of
that sort). Some get inspired to be righteous by doing Targheeb on them and some get
inspired by both Targheeb and Tarheeb, which is the majority of the people. You have to
analyse who your audience is. A successful Daaiyah like you Inshaa Allah Taaala is one who
presents the same message, but you understand your audience so you can relate to them. It
is the same message, we are not here to bargain. The message is the message but you need
to present the message in an effective way to the audience that you are speaking to. That is
what you get out of this point that we are talking about here and that is very important. Just
as knowledge is important in Dawah, this is also just as important.
WISDOM MUST BE IN DAWAH

DAWAH MUST BE IN THE BEST OF ALL MANNERS
Wisdom must be in Dawah. It must be based on forgiveness and it must be based on being
kind.

: ...

Invite (mankind, O Muhammad sallallahu alayhi wa sallam) to the Way of your Lord (i.e.
Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching.
(Surat an-Nahl: 125)
The radix of Dawah is to be kind, to be gentle, to choose the best words, to choose the best
methods and the best manners. Listen to this because the next point after this is important
and it does not erase this point.
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CLASS NINE
WISDOM MUST BE IN DAWAH
DAWAH MUST BE IN THE BEST OF ALL MANNERS
The foundation or origin for Dawah is to be kind. You must be gentle in how you convey it
and you must choose the best words. If you go to the thesaurus and there are seven words
to convey a message, then you choose the best and most kind word to convey your
message. You be in the best of your manners and you choose the best of all methods.
Allah said:
...
: ...
And speak good to people [i.e. enjoin righteousness and forbid evil, and say the truth about
Muhammad Peace be upon him]. (Surat al-Baqarah: 83)
Husnaa (), the best of all ways.

...

:
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh
hearted, they would have broken away from about you; so pass over (their faults), and ask
(Allahs) Forgiveness for them; and consult them in the affairs. (Surat Aali Imraan: 159)
Had you been severe and harsh with them, they would have dispersed away. They would
have broken away from you O Prophet of Allah, they would have left you and they would
have went on their own.
And ask (Allahs) Forgiveness for them.

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This goes back to the first statement of the author, which was Ilam Rahimak Allah. Ask Allah
for forgiveness for them. Why? These are students, you are like a father to them.

And consult them in the affairs.
Even if you are not going to choose and take their decision, consult them to show them how
kind you are to them.

...
:
And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way)
that is better (with good words and in good manner, inviting them to Islamic Monotheism
with His Verses), except with such of them as do wrong. (Surat al-Ankaboot: 46)
If a matter reached to a debate or an argument, do not debate with the People of the
Scripture (the Jews and the Christians) unless it be in a manner or a fashion that is better.
Unless it is in the best of all manners, with good words and good manners. This is when it
gets to a debate so imagine when it is in Dawah.
: ...
Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and
argue with them in a way that is better. (Surat an-Nahl: 125)
The Prophet sallallahu alayhi wa sallam (and he is the Prophet of Allah) was ordered to
choose and convey the message in the best of all manners. Allah tells him if you would have
been harsh they would have dispersed away from you. If that is to the Prophet sallallahu
alayhi wa sallam then what should we say?
WISDOM IN DAWAH IS NOT TO COMPROMISE ON THE TEACHINGS OF ISLAM

Wisdom in Dawah does not mean you bargain on principles of Islam. The modernist version
of wisdom in Dawah is to compromise the principles of Islam and to give in. That is the
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modernist version. The sell out deluded people, their version of wisdom is to give in and tell
them that which they want to hear. In Madaarij As-Saalikeen, Ibn al-Qayyim actually defines
wisdom as the way that it is supposed to be done in, in a manner that it is supposed be done
in and a timing that it is supposed to be done in.
There is a difference between speaking to people on a level they understand which we
mentioned in a previous point, and this point which is to be speaking to people in a kind
manner. The previous point is to speak to people on a level they understand and here it is to
speak to people in a kind and wise manner. That is one thing, and then there is
compromising Islam which is totally different. You have to understand those are two
different things. Just because you want to speak to people on a level they understand and
be kind to them, it does not mean you compromise Islam. Those are two totally different
things.
In Sahih al-Bukhari, Sahih Muslim and Musnad al-Bazzaar, there is the Hadith narrated on
the authority of Anas Ibn Maalik radhiallahu anhu. He said when the Prophet sallallahu
alayhi wa sallam sent Muaadh, he said make things easy for people and do not make it
difficult for them. And actually the Prophet sallallahu alayhi wa sallam told it to Anas, he
told it to Muaadh and he told it to Abu Musa al-Ashari. When he sent Muaadh, the
Prophet sallallahu alayhi wa sallam said make things easy for people and do not make
things difficult for them:

It means make Salah easy. Yes make Salah easy, but does that mean you tell them oh you
know if you do not make Salah that is good? Does that mean you tell them make Salah
anytime you want and if you come back lazy from work then combine all five of them after
Ishaa because you have been at work? That is not what it means. The Hadith says make
things easy for them. Make Salah easy for them. How do you make Salah easy? Teach them
that when they are travelling, they can combine and shorten their prayers. That is making it
easier for them. You make it easy by showing them some of the Rukhas ()
(concessions) in Islam.
Make it easy for them by telling people that if you are sick, you do not have to fast. If you
are sick you do not have to make your Salah standing, you can make your Salah sitting. If
you cannot do it sitting, you can make it lying down. If you cannot make it lying down, make
it with your eyes. Make things easier by showing them how they do not have to fast when
they are sick. Make it easier for them by showing them that they do not have to fast when
they are travelling. That is making it easy for them. Make it easy for them by showing them
that hastening the fast and delaying the Suhoor is the best and that is recommended by the
Prophet sallallahu alayhi wa sallam. Why? So the gap between the times that you are
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fasting will be shortened. That is how you make it easier for them, unlike what they take it
to mean today.
Teach them that the Prophet sallallahu alayhi wa sallam was never given a choice between
two Halaal matters, except he chose the one that is easier. You teach them that so when
they are presented with a choice in Islam, they do not make things difficult on themselves.
That is a choice between Halaal matters. Today it is taken to mean Haraam by some of the
deluded, sell out modernists. It is taken to mean that if it is a Haraam and a Halaal and the
Haraam is easier, then you go with the Haraam. For example, it could be going to Hajj
driving or walking, I have the choice. Most likely the Prophet sallallahu alayhi wa sallam
would have chosen riding because it is easier. That is Halaal so the Prophet sallallahu alayhi
wa sallam would most likely choose that (and he did go riding to Makkah).
It does not mean if one is given a choice between Halaal and Haraam. In the beginning of
the Hadith it mentions it broadly. It says:

It says between two matters. It does not specify, but it really means Halaal matters because
of the end of the Hadith which we are going to get to. It does not mean that if one is given a
choice between a Halaal and a Haraam and the Haraam is easier, that they choose the
Haraam. That is not what the Hadith means because the continuation of the Hadith says at
the end of it, and if it was a sinful matter he would be the furthest away from it. That is the
end of the Hadith that many do not mention. And if it was a sinful matter, he would be the
furthest away from it. Making it easy does not mean changing a Haraam to a Halaal to make
it easy, like the Fataawa we see today under the interpretations of making things easy based
on this Hadith. What is your proof? Yassiru Wa Laa Tuassiru.
Usury is Halaal in the West. Why? Yassiru Wa Laa Tuassiru. If people sell alcohol to non
Muslims, that is Halaal. Yassiru Wa Laa Tuassiru. They went to an extreme in these kind of
issues under the misunderstanding of Yassiru Wa Laa Tuassiru. Do you see what it means?
You make your Salah sitting if you cannot do it standing, you combine if you are travelling
and you do not have to fast when you are travelling or when you are ill. Today there are
caps and they call them Hijaab, and some of them tell a woman she can wear those caps. A
little hat they put on and that is called Hijaab today. Why? She is in America and she might
have to ride the bus, Yassiru Wa Laa Tuassiru. The Muslims in the West can do that because
the eye is on them, Yassiru Wa Laa Tuassiru. Some went even further to say no Hijaab. Go
ahead with no Hijaab at all, Yassiru Wa Laa Tuassiru.
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KINDNESS IN DAWAH
So basically, the radix or foundation of Dawah is to be kind and to make things easier. There
is a proper line just like when you are driving, you do not go past the sign or that line. There
are two lines set forth and you make things easier between those lines. You make things
easy and you lower your wing while you are conveying the message.

: ...

Islam) with wisdom (i.e. with the Divine Inspiration and the Quran). (Surat an-Nahl: 125)
The Prophet sallallahu alayhi wa sallam passed a woman at a grave and she was crying. She
was weeping and the Prophet sallallahu alayhi wa sallam as usual tries to calm people down
and tries to relate to them, so he told her be patient and seek reward from Allah.
She said:

She is telling the Prophet sallallahu alayhi wa sallam get away from me. She is scolding the
Prophet sallallahu alayhi wa sallam, saying you have not been hit with a calamity, I have
been hit. This is the Prophet sallallahu alayhi wa sallam she is speaking to. Another Daaiyah
would go off on her, how dare you speak to me like that? Do you know who I am? I am
Shaykh so and so, do you know how many lectures I have given and do you know how many
books I have written? The Prophet sallallahu alayhi wa sallam just walked away normally.
When the Sahaabah told her that was the Prophet sallallahu alayhi wa sallam and she
found out that was the Prophet sallallahu alayhi wa sallam, she went quickly to him and he
was lenient. She comes to apologise and he gives her more words of advice. He says:

If you have a problem in the future, patience is when calamity first afflicts you.
The Prophet sallallahu alayhi wa sallam did not go off at her because he understood her
situation. She was in a situation where she lost a son so he understood that, but keep that in
mind when we talk about the next point.
In Musnad Ahmad on the authority of Abu Umaamah, a man comes to the Prophet
sallallahu alayhi wa sallam asking him for permission to commit fornication. He says O
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Prophet of Allah, give me permission to commit fornication. If that was to happen with the
Ulamaa today, Allahu Alam what would happen to that man. They are going to declare him
a Faasiq and they are going to talk about him, but the Prophet sallallahu alayhi wa sallam
calmed the Sahaabah down because they got mad. How dare you disrespect the Prophet
sallallahu alayhi wa sallam and us for example, with a question like that? The Prophet

Meaning take it easy, calm down all of you. They are obedient to the Prophet sallallahu
alayhi wa sallam, so they went to complete silence. He told the man come here, the man
was at the end of the Halaqah because he is there to ask question and keep going on his
way. Come here, get closer, I want to you get closer. You know how that feels when you
bring someone (a young youth) to you. The Prophet sallallahu alayhi wa sallam brings him
to his side and he gets close to the Prophet Muhammad sallallahu alayhi wa sallam, and
then he speaks to that youth in a way with both proof and intellect. He did not start
slamming him with Ayaat and Ahaadith. No, he also used intellect because this was a youth,
a young man who uses his mind. That is why it is the best dealing with the youth, because
they analyse things and they can tell. They will not follow the trend of the elders.
He said to him, do you accept it for your mother? The young boy said no. He said then
people do not accept that for their mothers, people do not want that for their mothers. Do
you accept that for your sister? Would you want that to happen to your sister? He said no,
who would want that to happen to his sister? He said people do not accept that or want it
for their sisters. Then he said do you accept it for your paternal aunt? He said no, who
would accept that for their aunt? He said then people do not accept that for their aunt.
Then he said do you accept that for your maternal aunt? He named them one by one, he
could have used one example but he did not so the youth can think. Would you accept it for
your maternal aunt? He said no, who would accept that for his maternal aunt? He said
people will not accept that for their aunts as well. Then he grabs him, puts his hand on his
chest and makes Duaa for him.
He said:

O Allah, forgive his sin and purify his heart and purify his private parts from doing any
Haraam. The young boy left saying Wallahi, I left from the Prophet sallallahu alayhi wa
sallam and there is nothing I despise more than Zina and he never went near it. He did not
go near it, nor did he have the desire for it after that. A few words, that is the wisdom. Keep
that in mind when we talk about the next point as well.
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In Bukhari and in Muslim, the Bedouin who comes into the Masjid of the Prophet sallallahu
alayhi wa sallam. When I went to Madinah as a kid, it was very small. You could walk all of
Madinah (the core part) in maybe fifteen or twenty minutes, so imagine how it was during
the time of the Prophet sallallahu alayhi wa sallam. Of course now it is big, but back then it
was small. The man is coming from the desert and out of all the outside area around the
Masjid, he could not find any better spot to urinate so he goes to the corner of the Masjid
and urinates. If this was to happen in a Masjid today, what would happen? The shoes would
be flying at him, he would get a beating, they are going to call the police and tell them take
him out of here and put him in prison where he probably changes his religion or something
even worse than that. The Prophet sallallahu alayhi wa sallam tells the Sahaabah who got
mad and went up to him:

Do not cut him from urinating.
When he commented on this Hadith, Ibn Hajr said look how deep the wisdom of the
Prophet sallallahu alayhi wa sallam is in Da'wah. If he was to let them stop him from
urinating, it is going to be all over himself because what he is going to do is get up. He is not
going to be able to stop and Ibn Hajr says it is going to be all over his clothes and all over the
Masjid. The next point is that if he holds it in and if he was able to hold it in when they stop
him, then it is going to cause him harm. So after he was done, the Prophet sallallahu alayhi
wa sallam told the angered Sahaabah how to clean it and that established a lesson for us
about what to do if you have it in your carpet for example.
Then he brought the Bedouin. He did not let things slide, but he dealt with the matter with
wisdom. He brought the Bedouin and he told him in such kind and wise manners that only
the Prophet sallallahu alayhi wa sallam could do. The Bedouin left saying O Allah have
mercy on me and on the Prophet sallallahu alayhi wa sallam (meaning me and the Prophet
sallallahu alayhi wa sallam alone). Even that, the Prophet sallallahu alayhi wa sallam did
not let him go. He said the mercy of Allah is vast and you cannot limit it to me and you. So
the Prophet sallallahu alayhi wa sallam corrected, but he used a wise way where people can
accept it and relate to it.
In Bukhari, the Prophet sallallahu alayhi wa sallam corrected Umar Ibn Abi Salamah on how
to eat from a plate in such kind words, and he accepted it and continued like that until the
latter part of his life. A broader lesson was when the Prophet sallallahu alayhi wa sallam
was on the gate of the Kabah and he had ten thousand well armed men surrounding the
people who for nearly two decades did everything you can imagine to harm him. They are at
his mercy, he could direct them with a finger or with one word and they would all be
eliminated off the face of the Earth. These are people who harmed him for decades, they
harmed his family and killed some of the companions. He surrounds them with ten
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thousand men and after he gives a sermon, he says to them what do you think I am going to
do with you today? What did they say?

The magnanimous, the son of the magnanimous.
You are not going to do anything. Basically, they meant the magnanimous son of the
magnanimous, you are going to forgive us. That is because when one is generous, when one
has noble character and he is at a status of power, he is going to forgive.
He said the words of Yusuf alayhis-salaam:

...
...
:
No reproach on you this day, may Allah forgive you, and He is the Most Merciful of those
who show mercy! (Surat Yusuf: 92)
Let there be no reproach cast upon you, may Allah forgive you. You are free to go.
So you see how the Prophet sallallahu 'alayhi wa sallam dealt with wisdom in these matters?
There are many examples. In Sahih Muslim, Muaawiyah Ibn al-Hakam as-Salami was making
Salah behind the Prophet sallallahu alayhi wa sallam and a man sneezed, so Muaawiyah
Ibn al-Hakam said Yarhamuk Allah (
)to the man who sneezed while they are in
Salah. From the way the Hadith goes, it appears that Muaawiyah was upset that the man
did not say Yahdeekum Allahu Wa Yuslihu Baalakum (
) . He did not
respond to him, so it seems that Muaawiyah radhiallahu anhu kept saying Yarhamuk Allah.
This is different to Muaawiyah Ibn Abi Sufyaan, but radhiallahu anhu both of them. It
annoyed the Sahaabah to the point that the Hadith says some of them clapped on their laps.
They clapped on their laps to tell the man be quiet. He understood it, he got upset and he
became quiet. Why did he repeat it? He possibly wanted the man to say Yahdeekum Allahu
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Wa Yuslihu Baalakum. When he saw the Sahaabah get annoyed and clap on their laps, he
went silent.
Now the Salah is done, so the Prophet sallallahu alayhi wa sallam brings this man. The
Prophet sallallahu alayhi wa sallam called him over. There was a mistake so he did not let it
slide and say wisdom is to let it slide. No, he calls Muaawiyah, come over here. The Prophet
sallallahu alayhi wa sallam advised him, directed him, taught him and told him this Salah,
we do not say this kind of thing in it. The Salah is for this, this and that. Muaawiyah said
Wallahi, he did not hate me. Wallahi, he did not hit me nor did he curse me. He gently and
in the most kind way told me that this is Salah and we cannot say any of that which you said
in it. You only do Tasbeeh and Takbeer and recite Quran in it. So the Prophet sallallahu
alayhi wa sallam explained it in a kind manner.
As soon as he did that, that was the end of that part but look what happened from that
story. Do you know what happened? Muaawiyah Ibn al-Hakam opens his heart now (right
in that same setting) and begins to have a heart to heart talk with the Prophet sallallahu
alayhi wa sallam, asking him questions pertaining to other matters that he was on before
he became Muslim. The Prophet sallallahu alayhi wa sallam advised him and that opened
his heart, so he began to ask many questions about matters pertaining to how his life was in
Jaahiliyyah and the Prophet sallallahu alayhi wa sallam told him that is misguidance.
The point of that is that when the Prophet sallallahu alayhi wa sallam related to him in a
wise and kind manner, it showed that man Muaawiyah radhiallahu anhu that the Prophet
sallallahu alayhi wa sallam was approachable. You can ask him anything and you can go to
him with anything. After that you know who this man was? This man was the man who
brought the servant he had slapped on her face, he felt bad for hitting her and he was
asking what the Prophet sallallahu alayhi wa sallam deems as his judgment. Had the
Prophet sallallahu alayhi wa sallam been harsh, he would not have had that heart to heart
talk after he corrected that issue. This man would have not ever come to him later on in life
with a slave, telling him I hit her and what should I do. He would have been afraid to
approach the Prophet sallallahu alayhi wa sallam.
The Prophet sallallahu alayhi wa sallam asked her where is Allah, and that is the famous
Hadith that you know. She did not speak the language but she understood, she pointed to
the sky so the Prophet sallallahu alayhi wa sallam said free her. Had the Prophet sallallahu
alayhi wa sallam not been kind in correcting Muaawiyah the first time, had he said be
quiet, you do not do this in the Salah, embarrassed him in front of the Sahaabah, told him
do not come to the congregation or he could have said one word that was harsh and the
man would have never came back again. But he felt so comfortable that he can come to the
Prophet sallallahu alayhi wa sallam with anything and one of the benefits of it is that we
learn one of the biggest proof in the Sunnah on Ayn Allah (
( )this Hadith right here).

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Allah told two Messengers (Musa and his brother), pertaining to Da'wah:
:
And speak to him mildly, perhaps he may accept admonition or fear Allah. (Surat Taha: 44)
What more do you want for proof on wisdom? This hits the peak. Wisdom in Dawah and
being kind in Dawah, this hits the peak. Allah tells two of the special Messengers (Musa and
Haroon) to speak to him kindly, perhaps he may accept the admonition that you are going
to give him and maybe he will fear Allah and come back to the right path. Commenting on
this verse, Ibn Katheer said this is a lesson. Firawn was in the peak of his arrogance and in
the peak of his pride, yet one of the most chosen Messengers (Musa and his brother
Haroon) are ordered to approach a man who is in the peak of his arrogance and pride with a
kind way.
Allah tells Musa and Haroon, speak gently to a man who says I am your supreme lord. He
said:
: ...
I am your lord, most high. (Surat an-Naaziaat: 24)
If Allah said to speak to Firawn gently, a tyrant who said I am the supreme lord, then
imagine how much mercy, compassion and kindness you need to have when you speak to
someone who says Allah is the Most Supreme Lord. Firawn said I am your supreme lord and
they were ordered to speak to him kindly. You are speaking to people who say Allah is my
Supreme Lord, so imagine how much kindness, sympathy, mercy and wisdom you need to
have with them.
A man walked in on al-Mamoon during the days of the Abbaasid Khilaafah when he was a
Khaleefah, and he began to admonish him very harshly. Al-Mamoon was wise, when he
spoke he was pretty much wise so he said Allah sent a man better than you to a man who is
worse than me and He told Musa and Haroon:
: ...
And speak to him mildly. (Surat Taha: 44)
In al-Bukhari, Ibn Masood said it is as if I am looking at the Prophet Muhammad sallallahu
alayhi wa sallam when he is saying the story of a prior Messenger whose people beat him
and he was saying:
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A Messenger who was bleeding, he used to convey the Message, wipe the blood off and say
O Allah forgive my people they do not know.
This is Dawah to Allah, you have to take the hardships that go with it. Sometimes you may
be humiliated and you have to take that. That is all part of Dawah. The point of all this is be
kind and wise in how you convey the Dawah.
Our Prophet Muhammad sallallahu alayhi wa sallam was the fountain and well of
tenderness and warm heartedness. That is our Prophet Muhammad sallallahu alayhi wa
sallam. He was a shoreless ocean of kindness and love. That was the Prophet Muhammad
sallallahu alayhi wa sallam. There is not a harsh word that someone can ask why did he say
that or say that was not wise or correct in the matter or the setting that he said it in. That is
our Prophet Muhammad sallallahu alayhi wa sallam. He sallallahu alayhi wa sallam was a
spring of mercy.
:
And We have sent you (O Muhammad sallallahu alayhi wa sallam) not but as a mercy for
the Aalameen (mankind, Jinns and all that exists). (Surat al-Anbiyaa: 107)
He was compassion and he was a mercy to mankind. Not only to mankind but to the
universe, Aalameen is the universe. Humans, Jinn, believers, non believers and the universe
itself. The Prophet sallallahu alayhi wa sallam did not give in, when there was a mistake he
corrected it. Never did the Prophet sallallahu alayhi wa sallam let a mistake pass by. He did
not just let it go, but he did correct it and he did it in the most kind, appropriate and wise
manner.
A believing woman from Bani Israeel (a prostitute), went to Heaven and Allah forgave her
of her sins of prostitution and Allah knows what else of her sins. Allah forgave her because
she had compassion towards a dog. Your Dawah is mercy. When you are a Daaiyah, you
have mercy. She had mercy to a dog because she filled her shoes up and brought him water.
She was thirsty so she knew how it felt and she knew how the dog felt. She had mercy to the
dog so Allah forgave her for that. If mercy over a dog by a prostitute was means for her
forgiveness from major sins, then imagine the reward for mercy over believers in Laa Ilaaha
Illallaah Muhammadar-Rasoolullah. Imagine the reward for mercy over mankind.
Dawah is an art, it is dealing with the hearts. You are operating on the hearts and you have
to know how to deal with it. Sometimes it happens that you are dealing with those who are
righteous. Sometimes you convey a righteous matter but you choose an improper way and
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it would lead a layman to see the truth that you are conveying as evil because of your
approach. Pay attention to that. You are on the Haqq (truth), but the way you convey it
could lead a layman to see the truth as evil because of your approach. Sometimes you have
an innovator or a modernist who are masters at their Botox say cheese smiles, especially the
modernists. They have these Botox say cheese smiles when they convey their filth and their
sell out, deluded form of Islam. They have these fake smiles and they convey the matter and
you could see it is so fake. They convey that evil and because of the way they convey it to
laymen, they see that evil as truth.
As a Daaiyah you need to understand we are not dealing with devils. We are not ordered to
give devils Dawah. We are not dealing with angels either (meaning there are going to be
mistakes) and we are not dealing with stones here. We are dealing with souls, some are
good and some are bad. There are the dissolute Faajireen and there are the devout
Muttaqeen. You know the categories you are dealing with.

And by Nafs (Adam or a person or a soul, etc), and Him Who perfected him in proportion;
Then He showed him what is wrong for him and what is right for him. (Surat ash-Shams: 7-8)
Meaning you are going to have both categories (some who are Muttaqeen and some who
are Fujjaar), so you have to convey the message in wisdom and kindness. You deal with that
soul and with that heart with Hikmah.
WISDOM IN DAWAH CAN INCLUDE HARSHNESS

You see that long talk we gave on how you must convey this message in Hikmah, you have
to be kind in your Dawah and how that is a foundation and origin of Dawah? Now the next
point is not the opposite of this point, but a continuation. Just as Dawah should be lenient
and it should be based on wisdom, sometimes wisdom entails that one is harsh. So at times
one can be harsh in Dawah and you cannot deny that.
The same stories we used to show that Dawah is wisdom and it should be conveyed in the
kind and best manner, many of them also show that there is an aspect in Dawah that is
harsh. Yes it is exceptional, but there is a part of Dawah where there is harshness in it.
Let us take the story of Musa alayhis-salaam when he was ordered to go to Fir'awn.
:
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A lot of people try to hide it but at the end when Firawn got belligerent and arrogant, Musa
sort of hit the end of the channel with him. Firawn got arrogant with Musa and he said to
Musa:
:
...
O Musa! I think you are indeed bewitched. (Surat al-Israa: 101)
He is mocking him and ridiculing him. What did Musa say?
:
Wisdom, but over here what did he tell him? Musa replied to him and he said:
:
...
And I think you are, indeed, O Firawn doomed to destruction (away from all good)! (Surat
al-Israa: 102)
Do you know what the word Mathbooraa ( )means? Mathbooraa means destroyed,
doomed and cursed. Ibn Abbaas radhiallahu anhu said Mathbooraa means cursed (Maloon
()). Musa is telling Firawn, you are Maloon. That is what the interpretation of Ibn
Abbaas is of the word Mathbooraa, you are Maloon Firawn. Other Mufassireen said
Mathbooraa means doomed or destroyed, that means you are going to be doomed or
destroyed. Mujaahid said Mathbooraa means doomed. Al-Farraa said Mathbooraa is one
who has no good in him. So yes He told him to be kind to Firawn, but there is another side
to it that you cannot deny.
Leniency in Dawah is the origin and it is the majority, but do not deny that being harsh
(which is usually exceptional) is also part of Islam. Only the deluded modernists and those
who go along with them deny that being harsh is a part of Islam. It is actually a part of Islam.
Is it exceptional? Most definitely it is exceptional. The overwhelming majority, the origin,
foundation and radix of Dawah is kindness and approaching people in the best manner, but
there is also harshness in Dawah.
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You have the story of Firawn and Musa, the story of Nimrood and Ibraheem alayhissalaam, the story of the man and the two gardens and his brother, and you have the story of
Qaaroon and his people. There are many stories in the Quran and many stories in the
Hadith. Sometimes in these stories all of it is lenient, some of it is harsh and some of it is
lenient and harsh just like the story of Firawn. Initially they went to him in the best way, but
at the end he told him:
:
...
And I think you are, indeed, O Firawn doomed to destruction (away from all good)! (Surat
al-Israa: 102)
Why? Because we did not say wisdom in Dawah means leniency in Dawah. We said that is
the origin of it and that is the majority of it, but that is not the definition. Wisdom is to put
something in its proper place, in the proper manner and in the proper timing.
Anyone who does not believe in the Shahaadah is a Kaafir (if you do not believe in Ash-Hadu
Allaa Ilaaha Illallah Wa Ash-Hadu Anna Muhammadar-Rasoolullah). A Kaafir is a Kaafir, I do
not know what the problem is with that and for decades I could not understand what the
problem is. They call us Kaafir, if you do not believe Jesus is the son of God they consider
you a non believer (a Kaafir). It means he is not a believer. What is the problem if we say
someone is a Kaafir? I am not sure what the problem is. We have a Kaafir and a Muslim,
unlike what the deluded deceivers of this Ummah today have been conveying.
: ...
He it is Who created you, then some of you are disbelievers and some of you are believers.
(Surat at-Taghaabun: 2)
There are only two categories, there is no third category. When anyone tells you there is a
third category, know that he is either an ignorant or he is corrupted in his Aqeedah and
most likely the second.
Yes a non believer is a Kaafir, but you do not go to a non Muslim or a Jew and tell him you
are a non believer. You do not say you do not believe in Islam, you are not a believer and
you are a Kaafir. You do not say hey come here you Kaafir, I want to teach you Islam. You do
not do that and that is not the proper method of Dawah. Yes he is a Kaafir but that is not
the proper way of conveying Dawah. You do not bargain on the fact that he is a Kaafir and
you have to believe that he is a Kaafir, but when you convey the Dawah you do not tell him
that he is a Kaafir. There is no reason to tell him that.
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Even people of innovation who are susceptible to learning and possibly coming back to the
path, you should be lenient with them. There are many who are bold and arrogant in their
innovation and they spread it. When they are at that level and they want to unleash their
tongues, it may be appropriate at times to be harsh with them. A lot of them like to unleash
their tongues on the slaves of Allah and the righteous, pious people of our time and
previous times to make the enemies of Allah happy. Therefore, matters like this need to be
studied on a case by case situation. Yes harshness could be to a person who is an innovator,
but it depends. If he wants to learn or he accepts the Ayaat in the Quran, the Ahaadith and
the sayings of the Salaf, they why would you be harsh to him? Each scenario needs to be
studied and diagnosed by a Daaiyah and lectures can be given on the details of when to be
harsh and when to be lenient, but you have to understand that there is both in Islam.
The purpose of this is to give an outline and this is just an outline. The point for our
purposes here is that yes being kind in Dawah is the origin. It is the general rule and it is the
majority, but do not ever deny that being harsh in ordaining the good and forbidding the
evil may be an exceptional way to do Dawah and convey the right message to someone.
Just like the story of Firawn, people also use the story of Nooh to establish leniency in
Dawah, which is true. They are going to tell you he made Dawah for nine hundred and fifty
years. They are going to say he lived for more than nine hundred and fifty years and for nine
hundred and fifty years he went and gave Dawah, gave Dawah and gave Dawah, and we
should be lenient like that and give Dawah like Nooh alayhis-salaam.
...

:
And indeed We sent Nooh to his people, and he stayed among them a thousand years less
fifty years [inviting them to believe in the Oneness of Allah (Monotheism), and discard the
false gods and other deities]. (Surat al-Ankaboot: 14)
He stayed with them fifty years short of a thousand years, which makes it nine hundred and
fifty years. He was very kind in his Dawah but like the story of Firawn there is another
detail to it.

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:
And O my people! I ask of you no wealth for it, my reward is from none but Allah. I am not
going to drive away those who have believed. Surely, they are going to meet their Lord, but I
see that you are a people that are ignorant. (Surat Hud: 29)
He is telling his people in a kind way, but look at the last point of the verse over here. He
stayed in Dawah for nine hundred and fifty years, but do not forget the other aspect. When
they pressed him to drive away the believers and they kept on pushing him, he called them
a bunch of ignorants.

Surely, they are going to meet their Lord, but I see that you are a people that are ignorant.
He called his people a bunch of ignorants, which is a harsh and tough word. Just like Musa
was lenient with Firawn, but he said Mathbooraa. Yes Nooh did nine hundred and fifty
years and he was very kind and gentle in his Dawah, but he also called them ignorant
people at one point.
Ibraheem alayhis-salaam was very lenient to his tribe and his dad. He would tell his dad:
O my father! Worship not Shaytaan. Verily! Shaytaan has been a rebel against the Most
Beneficent (Allah). O my father! Verily! I fear lest a torment from the Most Beneficent
(Allah) overtake you, so that you become a companion of Shaytaan (in the Hellfire). (Surat
Maryam: 44-45)
Yaa Abati is a very sweet way to refer to your dad. It is a sympathetic, humble and respectful
way of referring to your dad. Yes he did that with his dad, he was kind and he tried to
convey the message. He made Dawah in the kindest and best of all manners for years and
years, but it got to a point where he said to his people:

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Fie upon you, and upon that which you worship besides Allah! Have you then no sense?
(Surat al-Anbiyaa: 67)
)with a Fathah on the Faa. It comes in

Uff ( )comes in two Qiraaaat. The first is Uffa (
)). The meaning
another Qiraaaah (the one we know) with a Kasrah and Tanween (Uffin (
of it in both Qiraaaat is al-Karaahiyyah wal-Ihtiqaar (
) , which means
dislike and scorn.

Uff, I hate this. Lakum, I hate you. Ihtiqaar, I scorn you. After all those years? Yes, there was
a portion of his Dawah where he was harsh. He said fie upon you, it is translated in the
English translation as fie, but Uffing is Karaahiyyah and Ihtiqaar (disliking and scorn). What is
he disliking? Them and that which they worship.

Have you then no sense?
Is that not a harsh way of Dawah? Yes it is harsh and that was part of his Dawah which was
harsh.
In Musnad Ahmad and portions of it are in the two Sihaah, Subayyah Bint al-Haarith gave
birth to a baby boy shortly after she was widowed (possibly weeks later). From an Islamic
Fiqh point of view, she is done with her Iddah and she can go and get married. She is done
with her Iddah and she does not have to wait the four months and ten days that a woman
who is not pregnant has to wait. Abu Sanaabil passed by her one time, and he knew or she
told him that she just gave birth and she was preparing herself to greet and welcome people
who are going to be asking for her hand. Abu Sanaabil told her you have to wait the full four
months and ten days. She thought that did not seem right and she was right. She thought
when a woman is pregnant and her husband dies then when she gives birth that is it, she is
done with her Iddah. He said no, you have to wait for four months and ten days. According
to some interpretation, it may be that he desired to marry her and she rejected him so he
wanted to sort of give her a hard time and tell her you have to wait the longer period (four
months and ten days).
She went to the Prophet Muhammad sallallahu alayhi wa sallam. What did the Prophet
sallallahu alayhi wa sallam say? This was the man who taught a Bedouin who was urinating
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in the Masjid. This was a man who told a man who was trying to commit adultery, come
here, and he rubbed on his chest. Do you know what he said?

In another narration:

He told her you are free. Your Iddah is over and you can get married. The Prophet sallallahu
alayhi wa sallam who taught the Bedouin who was urinating in the Masjid in the most kind
way and brought him close is now saying about someone that he is a liar. Why? Because the
Prophet sallallahu alayhi wa sallam deemed it appropriate now to be harsh on this
individual.
In Muslim, Abu Dawood and an-Nasaaee, a man got up to give some speech or give a talk
and instead of saying:

The one we say in the beginning of all our Khutub, he said:
Whoever disobeys them (he combined them). He said whoever disobeys them (meaning
Allah and His Messenger) is doomed.
The Prophet sallallahu alayhi wa sallam responded to him and he said:

The Prophet sallallahu alayhi wa sallam said you are a doomed Khateeb, say whoever
disobeys Allah and His Messenger (not whoever disobeys them).
Look at the small difference, but he said you are a doomed Khateeb, say whoever disobeys
Allah and His Messenger. You should not be saying whoever disobeys them, you do not say
them, you say Allah and His Messenger. In that simple mistake, the Prophet sallallahu alayhi
wa sallam saw it was wisdom to be harsh with the man who said that for some reason.
In another narration, the Prophet sallallahu alayhi wa sallam said:
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-
Get up and go.
In the narration I mentioned, he said:

Miserable Khateeb. To say that to a public speaker could traumatise him, and he may never
give a public speech after that. However, in that scenario the Prophet sallallahu alayhi wa
sallam deemed that this man needed this type of approach.
The Hadith narrated in Muslim, the one I mentioned about not raising your hands during the
Khutbah as a Khateeb or a follower during Jumuah. Umaarah Ibn Ruaybah saw one of the
leaders of Bani Umayyah raising his hands on the pulpit. What did Umaarah say? He said
may Allah disgrace those two hands, I saw the Prophet sallallahu alayhi wa sallam on the
pulpit and he never did more than this (meaning use his finger). The Prophet sallallahu
alayhi wa sallam used to make Duaa on the pulpit using his finger. The point of it is,
Umaarah said may Allah disgrace those two hands. He deemed it appropriate that he was
harsh in that circumstance right there.
Abu Ayyub went to the wedding of Saalim Ibn Abdillah Ibn Umar, the grandson of Umar Ibn
al-Khattab. He went to the wedding and to his house, and he saw the walls in the house of
Saalim were fully covered with drapes. Abu Ayyub radhiallahu anhu said to Saalim, the
Prophet sallallahu alayhi wa sallam deterred or disliked walls to be covered and your walls
are covered. Saalim replied to him and he said you know our women, these days they
overpowered us and he began to justify it, that his women wanted that and they are
stronger (like many do today). Abu Ayyub refused to sit and he left the wedding. Like we
said, many of the Ulamaa consider it Waajib to respond to a wedding invitation and he left
it over the drapes all over the walls of Saalim. Walking out of a wedding is a little bit harsh in
correcting a mistake, and Abu Ayyub is a companion and a well known figure of the friends
and Sahaabah of the Prophet Muhammad sallallahu alayhi wa sallam.
Ibn Umar went on a Janaazah, and the Sunnah in Janaazah is to speed walk. When Janaazah
is on your shoulders, you do ar-Ramil (). Speed walking in Arabi is called ar-Ramil. Ibn
Umar told the people speed walk, he is on our shoulders and we have to speed walk. He
said if you do not speed walk and do ar-Ramil, I am going to leave and go back. Those are big
words, I am going to leave and go back and leave this funeral. Why? For the mere fact that
he deemed it an appropriate way of dealing with this circumstance at this time.
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Let us take the summary of these last two points that I mentioned. The origin of Dawah and
ordaining the good and forbidding the evil is to be lenient, as lenient as you can be. We
mentioned the verses and we mentioned the stories. However, do not ever deny or cancel
out the fact that there is the approach of being harsh in Islam, as the modernists and others
like them do. When to use each method depends on a case by case circumstance. You can
go on for many lectures talking about when to be harsh and when to be lenient, the types of
people to be harsh with and the types of people to be lenient with, but the origin and
overwhelming majority is leniency in Dawah.
THE DIFFERENCE BETWEEN MUDAARAAH AND MUDAAHANAH

I may have mentioned it but let me repeat it because it is important. There is something
called Mudaaraah (), and it is to sacrifice your Dunya for your Deen. You might be
humiliated but you let it go. You speak and you try your hardest to choose the best words.
You lower your wing and sometimes you have to fight yourself to lower your wing. You may
need to tolerate attacks and combat them with nice words. You may need to speak nice
when you feel like you really do not want to, and that happens a lot. There are many ways
you can do Mudaaraah.
Then there is something that we do not do, which is Mudaahanah (). The second one
is Mudaahanah and it is totally different. Mudaahanah is to sacrifice your Deen for this
Dunya. The first one is Mudaaraah, sacrificing your Dunya for your Deen, and the second
one is Mudaahanah, sacrificing your Deen for your Dunya and we do not do that. We do not
compromise and we do not please the person we are speaking to by denying or giving an
incorrect form of Islam. We do not manipulate aspects of Islam to please governments,
leaders or the Western world. We do not do that and that is Mudaahanah. We do
Mudaaraah and we do not do Mudaahanah.
:
They wish that you should compromise (in religion out of courtesy) with them, so they (too)
would compromise with you. (Surat al-Qalam: 9)
A Daaiyah resembles water in a vase, in how he conveys his message. If you put water in a
cup, it takes the shape of the cup. If it is in a vase, it takes the shape of the vase. Whatever
instrument you put the water in, it takes that shape. The cup and the vase are solid, and
that is the principles of our Deen. They do not change at all and we do not bargain, but the
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water and the shape of it changes. That is how we relate and convey the message, and that
is how we deal with people in a kind way and with the best of all manners.
EXAMPLES OF OUR SALAF IN DAWAH

Look at the righteous in their Dawah. Abu Bakr was days into Islam and he comes back with
five of the ten people granted places in Jannah. They were Uthman Ibn Affan, Zubayr Ibn
Awwaam, Abdur-Rahmaan Ibn Awf, Sad Ibn Abi Waqqaas and Talhah Ibn Ubaydillah. At
that point, what knowledge did Abu Bakr have of the reward for one to convey Islam? At
that point, Abu Bakr knew Laa Ilaaha Illallah Muhammadar-Rasoolullah, so he went with
that. What reward was there for one who brings others into Islam?
Islam was days old and he goes and brings five people who were later five of the ten people
who were granted places in Heaven. Most likely there was no Hadith at that point detailing
the reward of bringing others to Islam as we have today, like the one we mentioned about
Ali Ibn Abi Talib and like the life of the Prophet sallallahu alayhi wa sallam and the Sahaabah
in Dawah. Abu Bakr understood that Islam was his life and goal, and when Islam is your life
and goal you speak about it, you convey it and you bring others to it. That is common sense
and that is what motivated Abu Bakr as-Siddeeq radhiallahu anhu to bring others into this
righteous religion. Do you see one of the reasons why the Imaan of Abu Bakr is more than
the Imaan of the Ummah? Because Abu Bakr had the upper hand in getting your forefathers
(the forefathers of Islam) to embrace Islam.
The Prophet sallallahu alayhi wa sallam brought Abu Bakr to Islam and Abu Bakr brought
some of the biggest forefathers of Islam to embrace Islam. That is in addition of course to
his blind support and belief in the message of the Prophet Muhammad sallallahu alayhi wa
sallam. So Abu Bakr got this high honour and ranking of his Imaan being so much and his
Deen being so much. He brought Uthman to Islam and showed him the way to Islam.
Uthman later became the third Khaleefah and he did so much that we can talk about for
weeks and weeks to come. Who gets all that reward? Uthman gets it and then because Abu
Bakr brought him to Islam, Abu Bakr gets it as well.
Abdur-Rahmaan Ibn Awf and his achievements, you all know the achievements of AbdurRahmaan Ibn Awf and they are numerous. Sad Ibn Abi Waqqaas, the man who took Islam
from Madinah all the way down to Iraq and Persia. Today, Sad Ibn Abi Waqqaas rests in his
grave with the reward of billions and billions and billions of Muslims, in the regions he
opened for Islam. And guess who gets the reward? Sad Ibn Abi Waqqaas gets the reward
and likewise, Abu Bakr gets the reward (not a tiny bit less than that). We have to apply the
Hadith we mentioned here, that whoever points someone to righteousness, he gets the
reward of that. Sad Ibn Abi Waqqaas gets the reward of everyone from Madinah down to
Iraq and Persia, and so does Abu Bakr. Those are just five of the people he brought to Islam
who were granted places in Heaven. He brought Bilal and imagine the reward of Bilal and his
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sacrifices and achievements. Bilal gets the reward and Abu Bakr gets the reward. Abu Bakr is
in his grave and he gets the reward.
At-Tufayl Ibn Amr ad-Dawsi was the leader of his tribe, so Quraysh warned him so much not
to follow the Prophet Muhammad sallallahu alayhi wa sallam. They knew if he followed the
Prophet Muhammad sallallahu alayhi wa sallam, his tribe is going to follow him. They had
dealings with him that they did not want to breach and they did not want that to affect their
dealings with him. After a long story which we do not have time to get into, he embraced
Islam. Did he recline back? Did he kick back and say I embraced Islam, I am a leader of a
tribe and that is it? This was in the early days of Islam. It is obvious and it is common sense
that if you truly have a belief in something, you go and convey it. As soon as he goes back to
his tribe, he goes to his father and tells him about Islam.
His father tells him:

My religion is your religion.
Then he goes to his family members and one by one they embrace Islam. Among those who
he got to embrace Islam is Abu Hurayrah who is from his tribe. Our man of Hadith and our
man of many achievements. Every time you read a Hadith, how many times do we say
radhiallahu anhu? Every time you read a Hadith by Abu Hurayrah and you make Duaa for
him, the same goes to at-Tufayl Ibn Amr ad-Dawsi.
Daws is his tribe and they gave at-Tufayl (their leader) a hard time in embracing Islam. AtTufayl went back to the Prophet Muhammad sallallahu alayhi wa sallam and he said O
Prophet of Allah, make Duaa on my tribe Daws, I want you to make Duaa on them. The
Prophet sallallahu alayhi wa sallam, the wise, kind Daaiyah and a mercy to mankind said:

O Allah guide the tribe of Daws.
He said go back to your people and convey, and so he went back to his people and he
conveyed. He went back and he began Dawah, and now so suddenly they are accepting the
Dawah. He comes back to the Prophet Muhammad sallallahu alayhi wa sallam with
approximately eighty or ninety clans from his tribe. They all go to the Prophet sallallahu
alayhi wa sallam, take their Shahaadah and give commitment. Then he stays with the
Prophet sallallahu alayhi wa sallam until the final years when Makkah is conquered.
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What I want to tell you is that Daws today is where the south of Saoodiyyah is. You know
the accident that I mentioned about the female bride who died with her family members?
That is the area that at-Tufayl Ibn Amr ad-Dawsi was in. May Allah have mercy on her and
her family, and grant those who are living of them patience. The tribes there today are
mostly known as Zahraan, and next to it are the tribes of Ghaamid. Today, there are
hundreds of Ulamaa from the tribes of Zahraan and Ghaamid. Amongst them is the one you
all know, al-Ghaamidi, the one you listen to. He is in the town right next to where at-Tufayl
was. At-Tufayl is now in his grave and approximately thirteen centuries later, he gets reward
in his grave for that famous reciter and there are hundreds of Ulamaa from Ghaamid and
Zahraan, or that area where ad-Daws is. At-Tufayl Ibn Amr ad-Dawsi is in his grave getting
that reward and who in return also gets it? The Prophet sallallahu alayhi wa sallam of
course. Look at that chain reaction.
The Prophet sallallahu alayhi wa sallam goes to a barber and he gives Dawah. What comes
out of it? Six teenagers embrace Islam. The next year these six teenagers go back and bring
twelve. The following year, the twelve bring seventy three men and two women. The
following year, Musab Ibn Umayr is sent as an ambassador to Madinah to teach them
Islam. Then right after that, Musab Ibn Umayr sends a message to the Prophet Muhammad
sallallahu alayhi wa sallam saying the whole of Madinah has embraced Islam, and you are
welcome to come over here. Six men in a barber shop started this whole thing. The Prophet
of Allah sallallahu alayhi wa sallam conveyed the message even in a barber shop, and what
came out of that at end is Islam in Madinah. Those teenagers understood that we have to
convey this message. They sat with the Prophet sallallahu alayhi wa sallam for a few
moments in secrecy and they took the message, and then they went on and they knew
under conviction that we have to convey this message.
The Dawah of Jafar Ibn Abi Talib in Abyssinia placed the seeds of Islam in Africa. Nearly
everyone in Africa who is Muslim, it is most likely that Jafar Ibn Abi Talib gets the reward of
it today. He is the one who went there, conveyed the Dawah and gave the message to anNajaashi and that is how Islam began to spread in that area. Then there was Abu Musa alAshari and Muaadh Ibn Jabal in Yemen. All these men we talk about, Jafar Ibn Abi Talib,
Muaadh Ibn Jabal and all those, these were men who were in their prime (in their
twenties).
The Mumin of Yaseen. You all know the story of Surat Yaseen and nearly sixteen or so
verses talk about this. Who is this man? Who is this man about whom Allah documents a
story in sixteen verses, mentioning what happened in his situation?

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When We sent to them two Messengers, they belied them both, so We reinforced them
with a third, and they said: Verily! We have been sent to you as Messengers. They (people
of the town) said: You are only human beings like ourselves, and the Most Beneficent
(Allah) has revealed nothing, you are only telling lies. The Messengers said: Our Lord
knows that we have been sent as Messengers to you, And our duty is only to convey plainly
(the Message). They (people) said: For us, we see an evil omen from you, if you cease not,
we will surely stone you, and a painful torment will touch you from us. They (Messengers)
said: Your evil omens be with you! (Do you call it evil omen) because you are
admonished? Nay, but you are a people Musrifoon (transgressing all bounds by committing
all kinds of great sins, and by disobeying Allah). (Surat Yaseen: 14-19)
They threatened their Messengers and attributed an evil omen to them. The Mumin of
Yaseen did not kick back and relax and say it is not my business.

And there came running from the farthest part of the town, a man, saying: O my people!
Obey the Messengers; Obey those who ask no wages of you (for themselves), and who are
rightly guided. And why should I not worship Him (Allah Alone) Who has created me and to
Whom you shall be returned. Shall I take besides Him Aalihah (gods), if the Most Beneficent
(Allah) intends me any harm, their intercession will be of no use for me whatsoever, nor can
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they save me? Then verily, I should be in plain error. Verily! I have believed in your Lord, so
listen to me! (Surat Yaseen: 20-25)
A man that was known to be righteous heard about what was going on and he came from
the farthest part of town. He comes running and they kill him. Even in the life after, his heart
is attached to Dawah. His heart is attached to rescuing people, even when he is granted a
place in Heaven.

It was said (to him when the disbelievers killed him): Enter Paradise. He said: Would that
my people knew! That my Lord (Allah) has forgiven me, and made me of the honoured
ones! (Surat Yaseen: 26-27)
Even in the life after, his mind is still with his people trying to get them to be rescued. You
see how Dawah is when it becomes part of someone? He wished he could tell his people
how Allah forgave him and made him among those who are honoured (possibly of course so
they can follow in those footsteps and get the honour that he has). I wish I could go back, I
wish I could make Dawah to them and let them know. He is told to enter Heaven and his
mind is back there, trying to convey this message to his people.
If examples of Messengers that we are supposed to follow, Sahaabah and humans are not
enough to inspire you for Dawah, then take the example of the Jinn. Even the Jinn have
Dawah and they are strong in their Dawah. When a group of them embraced Islam and
followed the Prophet sallallahu alayhi wa sallam, did they just sit back silent?
Look at what Allah says about them in the Quran. They said:

:
O our people! Respond (with obedience) to Allahs Caller (i.e. Allahs Messenger
Muhammad sallallahu alayhi wa sallam), and believe in him (i.e. believe in that which
Muhammad sallallahu alayhi wa sallam has brought from Allah and follow him). He (Allah)
will forgive you of your sins, and will save you from a painful torment (i.e. Hellfire). (Surat alAhqaaf: 31)
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The Jinn were moved to convey this message as soon as they believed in it. As soon as they
believed in the message, they wanted to convey it and this was the Jinn. The point is that
the Jinn themselves wanted to convey the Dawah.
If Messengers, Sahaabah and now the Jinn are not enough to inspire you to do Dawah, then
even the animals have Dawah. Take the story of the Hud Hud (( )Hoopoe) in the
Quran. Sulaymaan alayhis-salaam had a military march and he ordered all his soldiers to be
at the march.
He inspected the birds, and said: What is the matter that I see not the hoopoe? Or is he
among the absentees? I will surely punish him with a severe torment, or slaughter him,
unless he brings me a clear reason. (Surat an-Naml: 20-21)
A bird goes from Falasteen to Yemen and then back, ordains the good and forbids the evil.
He was doing Dawah and when he comes back he is late to the march. He says:
:
...
I have grasped (the knowledge of a thing) which you have not grasped and I have come to
you from Sabaa with true news. (Surat an-Naml: 22)
He was on a Dawah mission so he says hold up Sulaymaan, I have grasped knowledge you
do not know about. What does he have?
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I found a woman ruling over them, and she has been given all things that could be
possessed by any ruler of the earth, and she has a great throne. I found her and her people
worshipping the sun instead of Allah, and Shaytaan has made their deeds fair-seeming to
them, and has barred them from (Allahs) Way, so they have no guidance, Al-Laa (this word
has two interpretations), (A) [As Shaytaan has barred them from Allahs Way] so that they
do not worship (prostrate before) Allah, or (B) So that they may worship (prostrate before)
Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you
conceal and what you reveal. Allah, Laa Ilaaha Illaa Huwa (none has the right to be
worshipped but He), the Lord of the Supreme Throne! (Surat an-Naml: 23-26)
Her and her people were worshipping the sun. The bird sees them doing Shirk and he
cannot be silent, they need to be worshipping Allah, the Lord of the Supreme Throne.
CONCLUSION ON DAWAH TO ALLAH

In conclusion, there is a difference between a real flower that gives us a scent and a plastic
flower that looks good, but only carries the name flower. There is a difference between the
two. The real flower, you put it in your house and it has a nice scent and it looks better. But
then you also have a plastic flower, it looks very good but there is a huge difference
between the plastic flower and the real flower. The Muslim with no Dawah, the Muslim
who does not ordain the good and forbid the evil is like that plastic flower. He is still a
Muslim (we are not saying he is not a Muslim), and he looks good too because a Muslim is
always good Inshaa Allah. However, he is like that plastic flower. The one who ordains the
good and forbids the evil and does Dawah like those we mentioned, is like a real flower that
has a scent, is more delightful to look at and is more preferred to have in your house.
A believer who engages in Dawah and takes that task upon himself is like running water.
Running water is always more pure than still water. If the water is still (in a pond or in a
pool), what happens over time? You have to look at the matter over time. It may stay clean
for a while in your pool, your pond or anywhere else, even if the space is big. It is going to
remain clean for some time, but after a while it gets tainted, unlike running water that runs
into the oceans which is more pure and cleaner. If you do not ordain the good and forbid
the evil and you do not do Dawah, you are like the still water and you might get tainted
after a while.
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There is no neutral ground in Dawah, especially for us in the West. Take that as a rule, there
is no neutral ground in the Dawah zone. You cannot say I am just neutral to myself. You are
either giving Dawah or you are getting invaded in your belief. The water gets tainted over
time, especially in the circumstances that we are in. Be like that clean running water with
Dawah to Allah. A believer does not want to be still with his religion, he always wants to
move and convey and teach others, because that is among the noble tasks and the task of
the Messengers.
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CLASS TEN
This is what is considered our tenth class on Al-Usool Ath-Thalaathah. We took the four
fundamental introductory principles that the book starts off with. The first one was
knowledge and its definition. The second one was applying knowledge. The third one which
we took and finished last week was conveying knowledge, and what we will take today is
the fourth one, and then Inshaa Allah we will take the proof.
THE FOURTH INTRODUCTORY MATTER: PATIENCE

The fourth one is patience. The author says:

:

Patience in attaining knowledge of course you need patience for that. You have to have
patience for attaining and conveying knowledge. That is why a lot of people fall off the
wagon. Abu Ubayd spent forty years writing his collection Ghareeb al-Hadith (
). Ibn Abdil-Barr spent thirty years writing his book At-Tamheed (), the book
you know. Fath Al-Bari that we quote a lot by Ibn Hajr he spent twenty three years writing
and revising that book. So you need patience in attaining and conveying knowledge. You
need patience in application of knowledge (the second one). You need patience in Dawah
to Allah. Patience goes to all that, however, the statement of the author here is geared a
little bit more specifically to patience in Dawah to Allah.
That is the third matter (the one we just mentioned), because he says patience in harm that
you endure, and the harm that you endure usually comes when you start giving Dawah to
Allah. That is because a Daaiyah calls people unto changing and liberating themselves from
their desires the desires that are embedded within them. Some evil traditions that have
become part of them, and they have become part of them like their flesh and blood. Their
parents, grandparents and great grandparents were doing it. A Daaiyah calls people unto
leaving the evil matters and following the regulations set forth by Allah, and that is always
difficult to do. Sometimes they have never even heard of them before. It is difficult for
people to change their nature, so what they usually do is resist and oppose and take it out
on the messenger that is trying to convey that to them.
Therefore, a Daaiyah (a real Muslim for that matter) has the option I will leave Dawah or I
will leave aspects of my Islam. That is an option, which of course is not an option to a
believer. So leaving aspects of your Islam like a Niqaab or Hijaab, beard or Salah, because
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one is ridiculed or mocked or something happens to him in that matter. That is not an
option for a believer. And likewise, leaving Dawah is also and should not be an option.
In Sunan at-Tirmidhi, the Prophet sallallahu alayhi wa sallam said:

The Prophet sallallahu alayhi wa sallam said a believer who mixes and mingles with people
(for Dawah and teaching them) and he is patient over their harm (because they are going to
harm him), is better than a believer who goes into solitary in his house and is not patient
over their harm.
So the cure to the matter is to get acquainted with something called Sabr.
PATIENCE IS ESSENTIAL FOR A DAAIYAH

Everyone needs it, but a Daaiyah who calls unto Islam with his actions and his sayings, and
in any of the many different means of Dawah he needs Sabr. A Daaiyah is in dire and
desperate need of Sabr. Sabr is his brightness in his heart that never dims. As-Sabr for a
Daaiyah is Jawaadun Laa Yakboo (
) it is a steed that does not stumble. As-
Sabr for a Daaiyah is Jundun Laa Yuhzam (
) it is an undefeated army. As-Sabr
for a Daaiyah is an undemolishable fortress Husnun Laa Yuhdam (
) . So that
is Sabr for a Daaiyah and a practicing believer you need it. Of course every believer is
supposed to be practicing but today with our circumstances, you have to add practicing
believer.
WHAT DO YOU GET OUT OF PATIENCE?

Patience is an impenetrable armour and a shield. A Daaiyah uses patience like a military
soldier uses an armour, a helmet or a bullet proof vest. A Daaiyah uses patience in the same
way a military soldier uses that.
Allah said:
: ...

...
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But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will
their cunning do to you. (Surat Aali Imraan: 120)
It is an honour for one who is patient that Allah says:
:
...
Truly! Allah is with As-Saabireen (the patient ones, etc). (Surat al-Baqarah: 153)
There are two types of Maiyyah (( )accompanying of Allah). The first one is the general
accompanying of Allah Maiyyah Aammah (
). The general accompanying of Allah,
which is the knowledge of Allah over this whole universe. Then you have the special,
honorary accompanying of Allah that is what me and you need and that is what me and
you strive for. The first one is for everybody, but the second one is only for a selected few
individuals. Who are they?
In Surat al-Mujaadilah, Allah said:

...
:
Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the
earth? There is no Najwaa (secret counsel) of three, but He is their fourth (with His
Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but
He is their sixth (with His Knowledge), not of less than that or more, but He is with them
(with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection,
He will inform them of what they did. (Surat al-Mujaadilah: 7)
His knowledge accompanies everything.

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Najwaa means secret there is no secret between three except Allah is their fourth, with
His knowledge. As we are going to talk about in the future Tawheed classes, Allah is above
His throne and we have established it many times. Allah is above the seven heavens, above
His throne.

The Most Beneficent (Allah) Istawaa (rose over) the (Mighty) Throne (in a manner that suits
His Majesty). (Surat Taha: 5)
This verse from Surat al-Mujaadilah means with His knowledge there is no three that have
a secret, except Allah is their fourth with His knowledge. This is the general accompanying of
Allah and there are other verses which refer to this.
He it is Who created the heavens and the earth in six Days and then Istawaa (rose over) the
Throne (in a manner that suits His Majesty). He knows what goes into the earth and what
comes forth from it, what descends from the heaven and what ascends thereto. And He is
with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you
do. (Surat al-Hadeed: 4)
He is with you by His knowledge wherever you may be. This is general and it is for everyone
believer, non-believer or whatever you may be.

:
It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His
Command descends between them (heavens and earth), that you may know that Allah has
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power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.
(Surat at-Talaaq: 12)

Allah surrounds (comprehends) all things in (His) Knowledge.
This is the general Maiyyah Aammah. Now take the Maiyyah Khaassah (
)the
special, honorary accompanying of Allah with His knowledge to you.
:

...
And be patient. Surely, Allah is with those who are As-Saabireen (the patient ones, etc).
(Surat al-Anfaal: 46)

...
...
:
The second of two, when they (Muhammad sallallahu alayhi wa sallam and Abu Bakr) were
in the cave, and he (sallallahu alayhi wa sallam) said to his companion (Abu Bakr): Be not
sad (or afraid), surely Allah is with us. (Surat at-Tawbah: 40)
When the Prophet sallallahu alayhi wa sallam was in the cave whilst fleeing from Makkah to
Madinah, he told Abu Bakr radhiallahu anhu:

Do not be sad, do not be afraid, do not grieve, Allah is with us. This is the special, honorary
accompanying of Allah.
When Allah sent Musa and Haroon, He said:
: ...
Verily! I am with you both, hearing and seeing. (Surat Taha: 46)
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Maiyyah Khaassah Bil-Mumin Tatee Fee Siyaaq al-Madih wath-Thanaa (
) . For the Prophet sallallahu alayhi wa sallam in the

cave, for Musa and Haroon, for as-Saabiroon (anyone who is Saabir) it is the special
accompanying of Allah with His knowledge. It is special and honorary, for special people. It is
a compliment and a praise. It is support from Allah, and that is what me and you need. If we
want that special accompanying of Allah (with His knowledge) to look out for us, we gain it
by having patience.
:
...
Surely, Allah is with those who are As-Saabireen (the patient ones, etc). (Surat al-Anfaal: 46)
The special, honorary, complimentary accompanying of Allah, for those who are patient.
More reward for those who are patient:
:

...
And Allah loves As-Saabireen (the patient ones, etc). (Surat Aali Imraan: 146)
Focus on these two Ayaat with me. Take these two Ayaat and put aside eighty eight other
Ayaat in the Quran that talk about patience. Imaam Ahmad is quoted as saying there is
ninety Ayaat in the Quran that mention or talk about patience. Take these two and
contemplate and think.
You know Allah is with you from the first verse (the special, honorary accompanying of
Allah), and you know Allah loves you from the second verse. You know that He accompanies
you with His knowledge in the special, honorary way. If you let it register and believe it in
your mind, then how could you ever be afraid or feel lonely? If Allah is with you and you feel
it, you let it sink in and you know Allah is with you, then how could you ever be afraid or
lonely? And if you know Allah loves you from the second verse, then how could you ever
grieve or worry? If Allah loves you, how could you grieve or worry? You want the glad
tidings from Allah? Then get it through Sabr.

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And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and
fruits, but give glad tidings to As-Saabireen (the patient ones, etc) who, when afflicted with
calamity, say: Truly! To Allah we belong and truly, to Him we shall return. (Surat alBaqarah: 155-156)

Glad tidings to As-Saabireen. Who are they?

Who, when afflicted with calamity, say: Truly! To Allah we belong and truly, to Him we shall
return.
You want the angels to enter on you in Jannah from all the gates?

:
Salaamun Alaykum (peace be upon you) for that you persevered in patience! Excellent
indeed is the final home! (Surat ar-Rad: 24)
The angels enter unto them (to you Inshaa Allah and to us), saying Salaamun Alaykum,
(peace be upon you). You persevered in patience and excellent indeed is the final home. The
outcome has been excellent. Why? Why did they greet them?
They said:

They gave them Salaam based on the quality of their patience.
:
...
Only those who are patient shall receive their rewards in full, without reckoning. (Surat azZumar: 10)
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You get an abundant amount of reward for patience. When someone generous says I got
you or I got this saved for you, you know that there is a lot. Imagine Al-Kareem (the ultimate
in His generosity) when He says:

Abudance in reward.
And We made from among them (Children of Israeel), leaders, giving guidance under Our
Command, when they were patient and used to believe with certainty in Our Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc). (Surat as-Sajdah: 24)
When did they become Imaams? When they were patient and certain.
Ibn Taymiyyah, Ibn al-Qayyim Jawziyyah and Ibn Katheer said statements similar to that.

With patience and certainty, one obtains leadership in religion.
If patience and certainty are tied into a knot, you get leadership, and that knot is leadership
in Islam.
THE DEFINITION OF SABR

Linguistically speaking, al-Habsu wal-Mana (
). Linguistically, it is to ban and
prevent.
To ban and prevent yourself from being despondent or having anxiety.
: ... ...
Despair not of the Mercy of Allah. (Surat az-Zumar: 53)
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To ban and prevent your limbs from committing sins is Sabr. To ban and prevent your
tongue from complaining is Sabr. With no exaggeration, patience is a methodology. It is not
mere words said when one is afflicted Wallah I am patient. That is after he said something
to anger Allah, and then at the end he says Wallah I am patient.

Patience has its teachings, its rules and regulations. That is patience.
DOES COMPLAINING NEGATE SABR?

When I complain, does it negate Sabr? The answer to that is that complaining is two folds.
The first one is bad and the other one is actually a good way of complaining. One should
never complain about Allah to His creations. You complain to Allah, and that complaining to
Allah is a sign of strong Imaan.
In the initial beginning of the trials Yaqoob alayhis-salaam (the father of Yusuf) went
through, he said:
...
: ...
So (for me) patience is most fitting. (Surat Yusuf: 18)

Beautiful patience. Beautiful patience is patience with no complaining. So he said I am
determined to have beautiful patience (patience with no complaining), I am not going to
complain. You do not preserve patience so that people can say Wallahi so and so is patient,
nor do you preserve patience so people can say Wallahi he was not despondent.
Even though he said:

And Allah quoted it in the Quran, after the news of what happened to his son, he still
complained.
Yaqoob alayhis-salaam still complained, but he said:

Which is patience with no complaining.
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He still complained and he clearly said it. In fact, he said I complain, but he said I complain to
Allah.
He said: I only complain of my grief and sorrow to Allah, and I know from Allah that which
you know not. (Surat Yusuf: 86)
I only complain of my grief and sorrow (what I feel in my heart) to Allah. Innamaa ( )I
limit it.
Complaining to Allah does not negate your patience. Complain your poverty to Allah. Your
worries, your anxiety and your weaknesses complain that all to Allah. That has nothing to
do with negating your patience. Complain all that which is in your heart and empty your
heart to Allah. Cast what is in your heart in all humbleness and humility to Allah, and watch
the results you are going to get.
Ayyub a man declared by Allah (The Judge of all judges) as patient.
:
...
Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft-returning in
repentance (to Us)! (Surat Saad: 44)
A declaration by Allah. Who found Ayyub patient? Allah The Almighty. Allah declared him as
patient, but he still complained. His complaining to Allah was among the factors that gave
him the honour of being certified by Allah, as having been found to be patient.
He complained to Allah and he said:

: ...
...
Indeed, adversity has touched me. (Surat al-Anbiyaa: 83)
Look at the delicate word that Ayyub used Massanee (I have been touched). Destroyed me
(Ahlakanee ( ))or doomed me he did not use any of those words. He said I have
been touched. Touched, meaning a little bit of a touch of hardship. I have been touched
with problems. What problems was he touched with? Every one of you knows that and we
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do not need to go through them. He is an example of one who is patient. Even though he
lost all his wealth, he lost all his family and children except his wife, he lost his health and he
was in an illness in the bed, he says Massanee. All that is not for a day or two, but it is for
years and years.
When he complained to Allah, he said:

Because people are worse off than him. I have been touched with an affliction so he
complained, but he complained in a humble way. Allah declared him to be one who was
found to be patient. The sinful wrong type of complaining, the one that negates your
patience is complaining about the Creator to one who is created. It is to complain about The
Provider to one who is been provided for. It is to complain about The Most Merciful (ArRahmaan Ar-Raheem) to a human, who is deficient or lacks mercy in totality. When you
want to sit and complain to people, does it make sense to you to complain to one who is
deficient in mercy or does not even have mercy, and leave the One who is perfect, complete
and ultimate in His mercy? Ar-Rahmaan Ar-Raheem The Most Gracious, The Most
Merciful.
Ibn al-Qayyim Rahimahullah said complaining is three levels. The first one (the most
despicable) is complaining about Allah to His creation. Why did this happen or why am I
going through this, changing your belief and changing your ways. The second one is the best
level, which is complaining matters to Allah. The third one is in the middle, which is
complaining about the creation to the Creator. So the first one negates patience and the
second two are okay.
THE TYPES OF PATIENCE

This is a brief outline about patience, but I gave a lecture on patience and it is available
online, which talks in depth about trials and tribulations. [Transcript Link]
You have the Sabr Alat-Taaah wal-Mamoor (
) patience to do
that which you are ordered to do. Then you have Sabr Alal-Masiyyah (
patience to refrain from the sin. An example of the first two is waking up for Fajr. You had a
long day of working, you probably slept late at night or did Qiyaam and then suddenly Fajr
comes, and you have to wake up again for Fajr. Or someone is next to his wife in the
comfort of his bed and his wife is next to him, but he leaves that to go and make his Salah
(Salat al-Fajr or Salat an-Naafilah). Another example is to turn away from that dream house
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or that house that you want to shelter your family in, because you do not want to get into
Ribaa. To stop your tongue from what has become the fruit of the settings today (Gheebah
and Nameemah) that needs a lot of patience. So those are the first two types of patience.
The third one is patience on that which Allah destined for you of trials and tribulations asSabru Alal-Balaa wal-Maqdoor (
) .

Alif-Laam-Meem. [These letters are one of the miracles of the Quran, and none but Allah
(Alone) knows their meanings.] Do people think that they will be left alone because they
say: We believe, and will not be tested. And We indeed tested those who were before
them. And Allah will certainly make (it) known (the truth of) those who are true, and will
certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all
that before putting them to test). (Surat al-Ankaboot: 1-3)
We indeed tested those before you, and you are not any better than those before you. We
tested those before you, so Allah will certainly make it known those who are people of truth
and those who are not. Imaan is not a word you utter it is not a word you say on your
tongue alone. Imaan is tongue, heart and action.
WHY DOES ALLAH TEST US?

He said it in the Quran:

:
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Allah will not leave the believers in the state in which you are now, until He distinguishes
the wicked from the good. Nor will Allah disclose to you the secrets of the Ghayb (unseen),
but Allah chooses of His Messengers whom He pleases. So believe in Allah and His
Messengers. And if you believe and fear Allah, then for you there is a great reward. (Surat
Aali Imraan: 179)
Allah has wisdom behind matters. You are tested and sometimes you know the wisdom, but
sometimes you do not know. That is what Allah means you do not know the Ghayb. Allah
will not disclose that, but believe in Allah and His Messenger and if you do, you get
abundance in reward.

So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there
is a great reward. That is the point of it stay steadfast no matter what happens of you.
What He is saying at the end of the verse is the point of it to remain on the right path of
Allah and the Messengers of Allah.
Allah tests people of Imaan to distinguish between the truthful and the liar.

Look at that until He distinguishes the wicked from the good. He distinguishes the wicked
from the good through trials, tribulations and tests, whether it may be financial ones,
problems with health or problems with business, or one could be tested with matters for
ones Deen and that is the ultimate kind of test.
A very similar verse:
In order that Allah may distinguish the wicked (disbelievers, polytheists and doers of evil
deeds) from the good (believers of Islamic Monotheism and doers of righteous deeds), and
put the wicked (disbelievers, polytheists and doers of evil deeds) one on another, heap
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them together and cast them into Hell. Those! It is they who are the losers. (Surat al-Anfaal:
37)
Look at that in order that Allah will distinguish the wicked from the good, and He will
stockpile the filth on top of each other. Trials and tribulations (Fitan) that happened recently
in the past ten or fifteen years, stockpiled the filth on one side and stockpiled the righteous
people on one side. You can see and tell from the Duaat filth is filth and you can tell the
righteous are righteous.
deeds) from the good (believers of Islamic Monotheism and doers of righteous deeds). For
us and for Allah, and we are going talk about that in a little bit more detail.
There are those who when they are touched with any harm, suddenly their appearance
changes and their methodology changes with their appearance. Clipping and trimming that
which used to be an untouchable Fardh, which now so suddenly is a Sunnah and even lesser
than a Sunnah. Walaa and Baraa used to be defined in one thing, and now suddenly Walaa
and Baraa is a totally different thing. Alhamdulillah things are recorded and you can see it.
:

Do people think that they will be left alone because they say: We believe, and will not be
tested. (Surat al-Ankaboot: 2)
Some may not say why did You do that Allah. That is the ignorant laymen people failing the
test why did You do that Allah? Others may change their belief and principles, and begin
to compromise their principles. There are those who went to prison and came out totally
different. Look at their audio, video, talks and articles before the trials and look at them
today. Stockpiled filth on top of each other and stockpiled the righteous on top of each
other. He may not have said why did You do this to me Allah and he may not have
complained, but he is a different man in his belief he changed his belief. Those are filth not
being worthy of being carriers of the Dawah of Allah subhaanahu wa ta'aala.
DO NOT EXPECT A LIFE WITHOUT TRIALS

Do not ever expect Dawah on the correct Manhaj to be paved with red carpet and flowers.
Do not ever expect that. Do not ever expect it to be paved with flowers and red carpet, and
lead you to a life of comfort and luxury. Establish yourself from now, that you need Imaan
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and Sabr to endure hardships if you are on the right path of Dawah. We said in The
University of Yusuf alayhis-salaam seminar I gave, do not ever ask Allah for trials. Rather,
ask Allah to save you from trials, but establish within yourself Imaan and Sabr, and that only
comes through knowledge. That is why we learn knowledge so when the trial comes, you
do not fail. Wallahi, I can number names that were inflicted with trials and how they failed
popular people of our time and people that you may have heard in the media.
Do not ever be like those who Allah says about them:
:

And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt);
if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his
face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the
Hereafter. That is the evident loss. (Surat al-Hajj: 11)
And among mankind is those who worship Allah on the edge like you are walking on the
edge of a cliff or a narrow place, like the edge of this table. If good befalls him and
everything is going his way, he says ah I am a believer and I am content. If a trial befalls him,
he turns back on his face, losing both this world and the Hereafter. He lost this world and by
him not being pleased with what Allah chose for him, he lost the life after. Allahumma
Thabbitnaa, Allahumma Thabbitnaa. If he gets what he wants of wealth, fame, money,
prestige and followers, he is with the general flow of the believers. If suddenly a test comes,
he leaves that path.
Now you hear Duaat saying I want to live happy and I want to go back to my wife and kids. I
do not want problems anymore and Fitan happened. They did not even see Fitan it did not
even come near them and they did not even smell it. You are going to hear someone say
this Dawah is not for me, and actually I just heard it a few days ago. If I am going to be
scrutinised for going to the Masjid, then I am not going to the Masjid anymore.
Do people think that they will be left alone because they say: We believe, and will not be
tested. (Surat al-Ankaboot: 2)
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A Daaiyah (a Muslim) follows the guided path and he accepts the baggage that comes with
it. A Daaiyah accepts the right path and the baggage that comes with it. Whatever outcome
Allah has for him, he takes it with an open heart and a bare chest shouting I am a believer.

:
And We indeed tested those who were before them. And Allah will certainly make (it)
known (the truth of) those who are true, and will certainly make (it) known (the falsehood
of) those who are liars, (although Allah knows all that before putting them to test). (Surat alAnkaboot: 3)
We are going to talk about what that means. Allah wants to know those who are truthful
and those who are liars.
The Prophets get tested and they get harmed you are going to get tested and harmed.
Comfort, luxury and red carpets in the path of Dawah did not happen to a single Messenger
of Ulil-Azam (
). It did not happen for Ulil-Azam the most beloved to Allah of His
creation. It did not even happen to any of the other Messengers and who do we look up to
when we say Dawah? When we say Dawah, who is our example in Dawah? The
Messengers of Allah. Do you know any Messenger of Allah that did not live a life of hardship
from beginning to end? Those are the ideal examples that one looks up to in Dawah. Now
you see those who made Dawah a job and a career, for fame and luxury, and for going with
whatever the trend of that time is. Whatever makes you popular at that time that is what
their ideology is and that is what their Deen is. If you are on the right path and you have no
enemies and you have no trials, then close the door in your house and double check what
you are doing.
And so We have appointed for every Prophet enemies Shayateen (devils) among mankind
and Jinns, inspiring one another with adorned speech as a delusion (or by way of deception).
If your Lord had so willed, they would not have done it, so leave them alone with their
fabrications. (Surat al-Anaam: 112)
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You have to have enemies Shayateen (devils). Some will say oh it is Shayateen, but look at
what Allah specified. Not only Shayateen of Jinn, but Allah specified:

Of mankind and Jinn. So no one will say it was only about the Jinn.
A very similar verse:
Thus have We made for every Prophet an enemy among the Mujrimoon (disbelievers,
polytheists, criminals, etc). But Sufficient is your Lord as a Guide and Helper. (Surat alFurqaan: 31)
He has to have enemies. It is the Sunnah of Allah and you cannot change the Sunnah of
Allah. Disbelievers, polytheists, and today you have the modernists and those who Allahu
Alam what they are.
Allah said:

Every. This is for who? Me and you? It is for those who are better than me and you the
examples of Dawah. If Allah appointed for every Prophet enemies, do you expect a true
Muslim on the true path to be free of enemies, problems, hardships, trials and tribulations?
Explain that to me.
Those fake ignorant heads we see and we have today they have this assumption that they
can get everyone to be pleased at them, and in their imaginary mind, they can get everyone
into some big circle of unity. They think they are the new Messiah with such saviour powers
and knowledge to get everyone in this circle, which the Prophet Muhammad sallallahu
alayhi wa sallam did not have. Everyone should be happy and together, and we are on the
same page. They want to bring the world together on the wrong pretext and on the account
of displeasing Allah. Those need to learn the basics of Dawah. Not the basics of Dawah, but
rather before that the basics of their Deen. When you embrace Dawah and you are
affective on the true Manhaj and the true belief, you must have enemies. And in a time like
today, if your speech is true and your Tawheed is pure, you are going to have enemies from
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those who claim to be Muslims before the non-Muslims. Was it mentioned in the Quran
two times in vain?

Verily! (During the worldly life) those who committed crimes used to laugh at those who
believed. And whenever they passed by them, used to wink one to another (in mockery);
and when they returned to their own people, they would return jesting; and when they saw
them, they said: Verily! These have indeed gone astray! (Surat al-Mutaffifeen: 29-32)
In Juzz Amma. We all read Juzz Amma and we all memorise it, but do we contemplate it?
This was talking about the non-believers doing it to the believers. Today we have those who
claim to be believers, doing it to the righteous believers of Tawheed. The true people on the
pure Tawheed today are strangers among strangers among strangers. They see the
righteous people who are on the true Tawheed (the strangers), and they say verily they
have gone astray. How is that?

Dhaalloon are deviants. He is a Takfeeri or he is a Khaariji they throw their labels at them.
Okay, you call them these names, come here buddy what is the scholarly definition of a
Takfeeri? They could not tell you. What are the characteristics that the Ulamaa of the Salaf
mentioned on a Khaariji? They do not know. What happens is they hear the crowing of the
roosters and they begin to crow with them. I am going to have a little bit more respect I
am not going to say they heard the dogs barking so they began to bark like the dogs. I am
going to say they heard the crowing of the roosters, so they crow like them. Printed labels
ready to be uttered at a moments notice, without fear of Allah. As a believer, if you are on
the true path and you are steadfast, you are going to be tested and you need patience.
:

Verily! (During the worldly life) those who committed crimes used to laugh at those who
believed. (Surat al-Mutaffifeen: 29)
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Keep these Ayaat between your eyes when you struggle. People complain to me that I am
facing this and I am facing that. Yes it is good to consult, but keep these Ayaat between your
eyes. When you are on the guided path and they throw labels at you, and you are sure you
are on the path of the Quran and the Sunnah (following the Sahaabah and those who
followed them in guidance), they mock you and they are happy about you pay attention to
these Ayaat.
They make fun of you and they harm you, but what is the result if I am patient? Allah tells
you wait for this Day:
:

But this Day (the Day of Resurrection) those who believe will laugh at the disbelievers.
(Surat al-Mutaffifeen: 34)
We are not going to mock anyone now in this life. But in the life after, those who believe will
laugh at the disbelievers. Those who mocked you then you can mock them back and laugh
at them.
Ibn al-Mubaarak said al-Qalbi narrated from Abi Saalih about the verse of Allah:
: ...

Allah mocks at them. (Surat al-Baqarah: 15)
Abu Saalih said the torment is in addition to the regular torment they get in Hell. The gates
of Hell open, they are told to leave and the people in Hell quickly head to the doors. When
they reach the doors, the gates of Hell close as part of their punishment. When the believers
see them, they begin to laugh at them.
There are windows in Jannah, so they see the people in Hell and Abu Saalih said that is the
meaning of the Ayah:
:

But this Day (the Day of Resurrection) those who believe will laugh at the disbelievers.
(Surat al-Mutaffifeen: 34)
Wallahi there is nothing I look more forward to than the day we are Inshaa Allah called to an
appointment to see the face of Allah subhaanahu wa taaala. That is the first thing I look
forward to. The second thing I look forward to in Jannah is the pleasant view from the
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windows of Jannah on the thrones of al-Araaik (), with glasses of yoghurt, honey and
water, onlooking those in Jahannam who for so long relentlessly tortured, harmed, mocked
and killed us. May Allah forgive our sins and keep us steadfast on the Straight Path, so we
can get those ranks and levels Inshaa Allah Taaala. We do not mock in this life because
there is a chance of repentance. There is always a chance to repent and come back to the
right path. But there is a time in the life after where even if it is a relative, you are not going
to feel any guilt for mocking them.
On (high) thrones, looking (at all things). Are not the disbelievers paid (fully) for what they
used to do? (Surat al-Mutaffifeen: 35-36)
They get paid fully for what they used to do. It is payback time. You mock, so you get
mocked in the life after. We ask Allah subhaanahu wa taaala to unite us on al-Araaik
overlooking those people who did this to us, Inshaa Allah Taaala.
In conclusion, not a single Messenger, Muslim or reviver took on this task, except he was
tested. That is the Sunnah of Allah so we need to strengthen our Sabr and work on our Sabr,
and that only comes through knowledge. Some may need to jump off the wagon and I do
not suggest that, but those are the only two ultimatums, and I suggest Sabr and knowledge.
May Allah keep us steadfast and away from misguidance.
VERSES OF THE QURAN ON TRIALS

Look at some of the verses on trials.
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and
fruits, but give glad tidings to As-Saabireen (the patient ones, etc). (Surat al-Baqarah: 155)

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Laam at-Tawkeed (
)certainly it is going to happen. Be assured it is going to
happen. This is also considered Laam of oath Laam al-Qasm (
). Allah gives an
oath Wallahi you are going to be tested. And right after that, it is the heavy Noon.
These are matters that are consistent throughout the Quran.

:
And surely, We shall try you till We test those who strive hard (for the Cause of Allah) and
the patient ones, and We shall test your facts (i.e. the one who is a liar, and the one who is
truthful). (Surat Muhammad: 31)
You shall certainly be tried and tested in your wealth and properties and in your personal
selves, and you shall certainly hear much that will grieve you from those who received the
Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but
if you persevere patiently, and become Al-Muttaqoon (the pious) then verily, that will be a
determining factor in all affairs, and that is from the great matters, [which you must hold on
with all your efforts]. (Surat Aali Imraan: 186)
It is the same Laam Laam at-Tawkeed or Laam al-Qasm.
Look at the second part of this Ayah:
And you shall certainly hear much that will grieve you from those who received the
Scripture before you (Jews and Christians) and from those who ascribe partners to Allah.
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It is certain and it is imminent, so how do we deal with it Yaa Allah? It is in the same verse:

But if you persevere patiently, and become Al-Muttaqoon (the pious) then verily, that will
be a determining factor in all affairs, and that is from the great matters, [which you must
hold on with all your efforts].
Allah did not leave us hanging if you persevere patiently and have Taqwa, then that is a
determining factor in all affairs. It is a determining factor in your success in the life after.
It is not necessary to see the fruit of your Dawah in this life. Some people want to see the
ultimate victory. The ultimate victory is to die patient and firm on the right path, and that is
why we continuously ask Allah to keep us steadfast and firm on the right and pure Tawheed.
The believers endured so much and the Messengers endured so much of trials and
tribulations, and among the examples is the Prophet Muhammad sallallahu alayhi wa
sallam. He endured so much that Allah sent condolence to the Prophet Muhammad
sallallahu alayhi wa sallam and that which he endured.
Verily, (many) Messengers were denied before you (O Muhammad sallallahu alayhi wa
sallam), but with patience they bore the denial, and they were hurt, till Our Help reached
them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the
information (news) about the Messengers (before you). (Surat al-Anaam: 34)
When he was agonised over that which hurt him, Allah told him Messengers before you
were disbelieved in and harmed. What did they do? They were patient in the denial and
trials they faced, and they were hurt until Our victory reached them.
And none can alter the Words (Decisions) of Allah.

There is no way around it. As a Daaiyah, know that and read the verse. There is no one who
can change the word of Allah. The victory is going to come for sure, and also the tests
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before it are going to come. You cannot change the Sunan and trends of Allah. A Daaiyah is
going to be touched with harm and it is the Sunnah of Allah, so there is no way around it.
Do you remember our series on The Graduates of The University of Yusuf? The most
honourable Ulamaa. I mentioned in there that they were stricken with grief and hardships.
We mentioned how Imaam Abu Haneefah and the four Imaams were stricken with grief and
hardship, and their lives were trial after trial. If you also go on further to read books like
Siyar Alaam An-Nubalaa (
( ) The Heroes of Islam) or other books, there are
volumes of books that mention the history of the revivers. Perhaps someone can enlighten
me about one of the revivers of Islam (the prominent people) that we mention tens of times
in our Halaqaat one of those which history documented that did not go through trials
throughout his life? Was it a coincidence they all went through trials? No.

Surely there has reached you the information (news) about the Messengers (before you).
This is the news of the Messengers before you, meaning what happened to the Messengers
before you has happened to you. They were tested and tried and then they got the victory,
and the same happens to you. Our beloved Muhammad sallallahu alayhi wa sallam faced
trials after trials, and Allah is telling him to contemplate the history of the previous
Messengers, how they went through trials and then got the victory.
The Prophet sallallahu alayhi wa sallam went through trials in Dawah and in his personal
life, one after another overlapping each other. He had to hear Fasbir ( )from Allah,
ordering him to be patient. A direct order by Allah to be patient at least eleven times in the
Quran.
Allah says:

...
:

So be patient. Surely, the (good) end is for the Muttaqoon (pious). (Surat Hud: 49)
A lot of times when one goes through trials and one sees the Ummah in the state that it is
in, he forgets that there is a victory coming the end and destiny is for al-Muttaqeen.
: ...

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So bear patiently (O Muhammad sallallahu alayhi wa sallam) what they say. (Surat Taha:
130)
Be patient, because you are going to hear a lot of stuff that is going to be said about you. If
you sit in your house, you are not going to hear anyone talking. Go to the Dawah front and
you are going hear every last thing about your own self that which makes you doubt your
own self at times.
: ...

So be patient (O Muhammad sallallahu alayhi wa sallam). Verily, the Promise of Allah is
true. (Surat ar-Room: 60)
: ...

So be patient (O Muhammad sallallahu alayhi wa sallam). Verily, the Promise of Allah is
true. (Surat Ghaafir: 55)
A second time in Surat Ghaafir:
: ...

So be patient (O Muhammad sallallahu alayhi wa sallam), verily, the Promise of Allah is
true. (Surat Ghaafir: 77)
Why did Allah repeat it three times? Was it in vain? There is not a single dot in the Quran
that is repeated in vain. Allah wanted to repeat it again and again, so you read it again and
again and understand the solution to the catastrophic calamities that befall on a believer is
Fasbir.
:
Verily! It is We Who have sent down the Quran to you (O Muhammad sallallahu alayhi wa
sallam) by stages. (Surat al-Insaan: 23)
Tanzeelaa means in stages. You would imagine that the next verse after that says thank
Allah. He revealed the Quran and He honoured you with the Quran, so thank Him.
The next verse says:
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: ...

Therefore be patient (O Muhammad sallallahu alayhi wa sallam) and submit to the
Command of your Lord (Allah, by doing your duty to Him and by conveying His Message to
mankind). (Surat al-Insaan: 24)
It is not thank Allah. Allah commands you to preserve patience to that which Allah has
destined for you.
: ...

So wait with patience for the Decision of your Lord, and be not like the Companion of the
Fish. (Surat al-Qalam: 48)
Be patient with that which Allah has for you. Do not be like the Companion of the Fish,
meaning do not leave Dawah. When all the problems happen, do not just walk away like
Yunus did.
: ...

Therefore be patient (O Muhammad sallallahu alayhi wa sallam) as did the Messengers of
strong will. (Surat al-Ahqaaf: 35)
He wants to remind him of the Messengers be patient like them. It is not an easy task. If it
was an easy task, everyone would be on this path. It is a task paved with hardships and
thorns. It is a task and it is a path paved with extreme hardship, but it is the way that leads
you to Firdaws. The other path is a path paved with ease and red carpet, but it leads to an
unpleasant destiny and you do not want to go that other way. Even though it looks good,
you do not want to go that way. You want to go to the way that may seem difficult, but it
gets you to the right place.
A tiny bit of thing happens to people these days, and so suddenly he is in doubt of his
religion. He is looking in the rearview mirror to make a U-turn out of a guided path. When
the dirt is placed on your head, then maybe you can complain. When the guts of a camel are
thrown on you and people begin to fall in weakness of laughter over each other, then you
can possibly nag and speak about it. When one of you is choked to near suffocation and Abu
Bakr radhiallahu anhu has to come and rescue you from a beating to near death, then one
can talk. Or when they put you in a siege like they did to the Prophet sallallahu alayhi wa
sallam. You can call it a siege, you can call it a prison and you can call it a concentration
camp. It is considered a concentration camp, it is considered a siege and it is considered a
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prison. When the Prophet sallallahu alayhi wa sallam was in Shuab Abu Talib, it was more
like a prison if you read the details of how it was.
They tried to discredit the Prophet sallallahu alayhi wa sallam and call him a fraud. Not a
fraud on a human being which would be of little rank, but a fraud on Allah The Almighty!
They called him an insane madman (a Majnoon). Wallahi I know lowlife scums and bums
(criminals) who killed and murdered, who are willing to spend the rest of their life in prison
rather than take a plea deal of insanity and walk out after a few years. They would rather
spend their life in prison than to be documented as insane. Their integrity refuses to allow
them to consider themselves insane, even if it means life behind bars. Your Prophet
sallallahu alayhi wa sallam gets called a madman and insane. Not only him, but the
Messengers before him were called the same thing. And for someone to call you crazy
that is really a big thing. Allah says not only about the Prophet Muhammad sallallahu alayhi
wa sallam, but even the Messengers before.
Likewise, no Messenger came to those before them, but they said: A sorcerer or a
madman! (Surat ath-Thaariyaat: 52)
They called our Prophet sallallahu alayhi wa sallam what would be today, an incompetent
and insignificant man. Basically, wal-Iyaathu Billah a bum. They called our Prophet
sallallahu alayhi wa sallam that. My life, my soul, my spirit, my family and my wealth be
ransomed to our beloved, they called him that.
:
And when they see you (O Muhammad sallallahu alayhi wa sallam), they treat you only as a
mockery (saying): Is this the one whom Allah has sent as a Messenger? (Surat al-Furqaan:
41)
They mock you. That is difficult when you are mocked and made fun of. They say is this the
one who Allah sent as a Messenger? This guy? Allah could not find better than this guy?
They sit and laugh and say:
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Is this the one whom Allah has sent as a Messenger?
They scan him up and down in contempt, and they say Allah could not find a better one than
this?
:
And they say: Why is not this Quran sent down to some great man of the two towns
(Makkah and Taaif)? (Surat az-Zukhruf: 31)
Why was a great man out of Makkah not chosen for the Quran to be revealed to? Allah
could not find better than this? It is mentioned in the Quran many times.
His friends (sallallahu alayhi wa sallam) are refugees in Abyssinia (al-Habashah) in the
lands of Najaashi. His other friends are in the hot sun being tortured. He is being pelted with
stones. He is wanted as a refugee and he is in a dark cave full of snakes and scorpions, with
the highest bounty on him and his best friend. His children al-Qaasim, Abdullah, Ibraheem,
Zaynab, Ruqayyah and Umm Kalthoom all die one after the other. The only one who
survives until the end of his life is Faatimah, and then he gets the news that she is going to
die right after him. He gets that news while he is alive. Calamity after calamity, and trial
after trial, both in his personal life and in his Dawah life. It is not just personal, but it is also
in his Dawah life. It is not just in Dawah, but it is also in his personal life. Today one loses a
parent or loses a son and he never recovers after that ever. He lost all of his children except
Faatimah.
Even in his final moments departing, he was not exempted from hardship (sallallahu alayhi
wa sallam). In Bukhari and Muslim, Ibn Masood walks in when the Prophet sallallahu alayhi
wa sallam is on his deathbed and he is shivering. Ibn Masood puts his hand on him and says
O Prophet of Allah, you are very ill. Ibn Masood is emotional, and the Prophet sallallahu
alayhi wa sallam says I get the pain of two men. Ibn Masood said you get the double
reward as well? He said yes, I get the double reward. He gets the Waseelah and it is
expensive. If you want to be as close to Allah as you can, as close to the Waseelah as you
can, and as close to the Throne of Allah as you can, hold firm on the path, convey it and be
patient. That is the way for it.
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The noble character of the Prophet sallallahu alayhi wa sallam in Dawah was patience. If it
was revenge he wanted in his stage of Dawah, he would have made an example out of the
people of Taaif. To let the blood of the people of Taaif flow down from the mountain peak
all the way down to the valleys of Makkah, so that the tribe of Quraysh, all the factions
around it and the whole Arabian Peninsula will hear an unforgettable lesson of that which
happened to anyone who violates the Prophet Muhammad sallallahu alayhi wa sallam. But
he says no, leave them. He tells the angels of the mountains who are ready to do this
leave them, maybe there will come from them those who will worship Allah. We raise
Duaat here so take this every time he left a scene of torture and ousting, he was more
optimistic and energised to continue in his mission. He was more sure than ever that he
would prevail, because he had Fasbir between his eyes. It could not come without Fasbir.
A DAAIYAH IS MOST OPTIMISTIC IN THE DARKEST OF TIMES

The Prophet sallallahu alayhi wa sallam gave the most promising prophecies as inspiration
to his Sahaabah in the darkest times, when they were in the darkest of the tunnel. Learn
from that a Daaiyah is most optimistic in what people perceive as the most crucial and
darkest moments. A Daaiyah is calm, he is assured, he knows victory is right around the
corner and he knows that it is his duty to rescue that ship.
Look at the promised victories in the hardest and darkest time. In al-Ahzaab one of the
most difficult times of the Ummah. It was freezing cold and if you know the desert of
Madinah, you know how freezing it is. There was rain and hail, they were terrorised and the
universe was united against him.
:
There, the believers were tried and shaken with a mighty shaking. (Surat al-Ahzaab: 11)
They were terrorised. Ghatafaan, Najd, Murrah, Ashja, Quraysh and tribes from all over. The
Jews on the outskirts of Madinah betray them in the final moments. In the dark moments,
the Prophet sallallahu alayhi wa sallam is optimistic. The world is against him and he says
we are going to be victorious over the superpower of the Romans, and we are going to be
victorious over the superpower of the Persians. He said this in the midst of the world uniting
and about to make him extinct. That was the purpose of al-Ahzaab to make the Prophet
sallallahu alayhi wa sallam and the Sahaabah extinct. We are going to be victorious over
Sanaa, the east, the west and the centre. The world is going to fall under our control.
The sick hearted said you believe a man telling you he sees the palaces of the superpowers
falling under his control, yet he is digging a trench and we cannot even defend ourselves?
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He tells you he is going to rule the world, and we are afraid to step yards away to go
urinate?
And when the hypocrites and those in whose hearts is a disease (of doubts) said: Allah and
His Messenger (sallallahu alayhi wa sallam) promised us nothing but delusions! (Surat alAhzaab: 12)
In those dark times, every time the matter gets worse, the Imaan of the firm believers is
energised. Every time matters get worse, it boosts their Imaan. The rain their Imaan gets
stronger. The cold their Imaan gets stronger. The tribes betraying them in the final
moments and seconds their Imaan gets stronger. The final straw is ten thousand men
within yards away from them.

And when the believers saw Al-Ahzaab (the Confederates), they said: This is what Allah and
His Messenger (Muhammad sallallahu alayhi wa sallam) had promised us, and Allah and His
Messenger (Muhammad sallallahu alayhi wa sallam) had spoken the truth, and it only
added to their faith and to their submissiveness (to Allah). (Surat al-Ahzaab: 22)
This is what we have been waiting for. It is a dark time, but that is what we have been
waiting for. The more a believer and a Daaiyah is inflicted, the more he is optimistic about
the message, as long as he is on the right path and the guided path. Nights do not last
forever. Nights are only hours long, and then the daylight breaks.
In Tirmidhi, Sad radhiallahu anhu asked the Prophet sallallahu alayhi wa sallam:

Who is most tested? If you were to ask me that before learning the concepts and principles
of Islam, I am going to tell you the sinners. The adulterers, the rapists and the fornicators
that is who is going to get tested.
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A man is tested according to his belief (according to his Deen). If his Deen is firm, is that it?
Has he proved himself? No. If his Deen is firm, give him more. He passed to the second level
of Heaven, and now we got to take him to the third level of Heaven. He passed the third
level of Heaven, and we want to take him up a level of Heaven. He takes him to a higher
level because Allah loves you. He wants you to be as close to the Arsh as one can be.

If his Deen is not that strong, then his punishment stops right there. This guy just gets right
inside the door of Heaven. That is his place and that is where he stays.

The tests come one after another, until a servant leaves this earth with not a single sin. Allah
wants to purify you and He wants to refine you. He wants you to meet him pure so you can
be close to the Arsh. Refining and burning gold makes it pure (it takes the pure gold out and
it purifies it), but pure gold does not come out easy. It comes out on one thousand degrees
Celsius or more, so it needs purification. Allah is refining you and Allah is purifying you.
I was talking to a Daaiyah in the UK just hours ago this morning. I was encouraging him to
give Dawah, to teach people and to teach the youth, because the method of Noor ad-Deen
Zinki and how he raised a generation is the true method. He told me every time there is a
notice for me to give a lecture, the police in the UK cancel the event. I told him that is better
than here, because over here the Muslims do that. We have Muslim Masaajid here, and not
a single Masjid will allow us to teach Usool Ath-Thalaathah. We have to search and find
places to run classes, and we do not announce it because we are at capacity. We do not
have room and we have to tell the sisters to leave.
How many Masaajid do we have? I do not know how many Masaajid we have in our vicinity
over here, but maybe fifteen or more. Not a single one invited or allows me to give one
single talk there. Two weeks ago, there was a sudden change in the officials in a Masjid and
there was a big event going on. The man (Jazah Allahu Khayr) said I am going to invite
Shaykh Ahmad and he invited me. I said okay, but make sure it is okay with the people. As
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soon as the posters went up watch out, the American government is after this guy and we
do not want him here. How did you guys invite this guy?
I say if there are any errors, let us debate. We are open for debate and the debating arena is
big. But after we debate, since we are dealing with ignorant heads around us, modernists,
deviants and all types of people, let us do Mubaahalah ( )as well and see who is
wrong. The curse of Allah will fall on who is deviant, who is wrong and who chooses a
different ideology. There is not a single mistake by the will of Allah that they can find,
Alhamdulillah. We are not infallible but Alhamdulillah. I do not bolster or brag, but if it is
time for debate, Biithnillahi Taaala they will see who is a mockery and who is not. Deluded
modernists people who attack their brothers to please the Kuffaar. You look left and right
at times, and you do not find a single supporter. And at times, you will hear lots of noise but
there is nobody there. We have had ten classes here, and have you heard us mention
anything in Usool Ath-Thalaathah that is out of the ordinary? It is basic teachings that their
kids and their elders should know.
The situation of the Masaajid actually reminds me of what Muhammad Iqbaal said:
-
-
I am going to revise it and say:

Every day you go to the Masjid and oh we are collecting donations for a new Masjid. The
bricks are going up and the Masaajid are going up.

Where is the voice of Bilaal?
When a calamity happens to them, they are quick and eager to condemn it. When a
calamity happens to a believer, Wallahi you look left and right and is there any help? No.
When a calamity happens to them, everybody is for condemning it. When a believer is
oppressed in a prison or there is a situation of the Ummah ongoing, give me one we need
one to speak about it.
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The Manaarats go up in every town, but the Masjid from the word of truth is empty.
That is the sad situation of the Ummah.
We will finish the topic of patience Inshaa Allah next class.
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CLASS ELEVEN
This is our eleventh class on Al-Usool Ath-Thalaathah, and this Halaqah is more like a
conclusion for the Halaqah last week on patience. This is the fourth and final principle of the
four introductory principles, and with this we will conclude with the four introductory
principles. Next week Inshaa Allah it will be proof on these four principles.
Before I begin talking about Sabr, I want to share a story and it actually pertains to Sabr. This
morning I got questions about a Fiqh issue on how to deal with someone who committed
suicide. Can he be buried by Muslims? Can one make Duaa for him? Can one make Salat alJanaazah upon him? That is not really the point but since I know I am going to get asked
about that issue, I will get it out of the way. Simply put, the answer is yes, Muslims should
do Salah on one who committed suicide. He is still a Muslim and that is not an act of Kufr in
the correct opinion of the scholars. They should make Salah on him, they should bury him,
they should shroud him, they should bury him among the believers, and they should make
Duaa and Istighfaar for him. It is a super major sin and there is no doubt about that, but in
itself and by itself, it does not make one a non-believer or negate his Shahaadah.
Now if he does not make Salah, that is a whole different story. I adopt the view that one
who does not make Salah is a Kaafir. Even if he claims he is lazy, he is a Kaafir. Salah is a
different story. But if he makes Salah and he committed suicide, that is a sin (committing
suicide is a sin). The Ulamaa said that the Prophet sallallahu alayhi wa sallam refused to
make Salah on an individual who committed suicide during his time, but the reason they say
he did not make Salah was to deter others from doing that act. So the Shuyookh, the
prominent people and the leaders should avoid making Salah on one who committed
suicide, so they can deter others. So others will have second thoughts is this guy going to
make Salah on me when I die if I commit suicide? It will make him think twice.
The details about this young man were astonishing. He was twenty three years old
from Bangladesh, he had memorised the entire Quran and he was never known to abandon
a single Salah. He was always consistent on his Salah and they do not know any time he ever
missed a single Salah. The day he killed himself, he performed Salat adh-Dhuhr and Salat alAsr. He was known to be pious and no one ever imagined this to happen. Actually from
what I was told, he had a long beard and his discussions were all about Islam. A few hours
after Asr, the maid walks into his room and finds him hanging from a rope. This is one
story.
Another story from a sister. Several weeks ago, she text and called and called and called at
approximately four oclock. She said she is in the bathroom trying to slice her wrists and she
had actually started. I said why? She said over some argument (and it is a big argument)
with her husband. I said is this man worth you getting a millisecond of the blazing Hell of
Jahannam? Alhamdulillah she stopped it and she is doing good, but imagine if she went
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along with it. May Allah grant her, her kids and all of our sisters contentment and happiness
in this life.
When one is at ease, he neglects this topic of Sabr. Many take the teachings of Sabr in such
a superficial way, and that is why we have these problems. Those are the ones who do not
have the immune system of Sabr to fend off trials, depression, anxieties and calamities. That
is how one ends up losing his Imaan or life. One firmly rooted in this topic may get mad. You
are a human being and you are going to get mad. One may get suicidal thoughts, but a
Hadith or an Ayah, a story about Sabr, or one of the matters that we talked about pertaining
to Sabr should come into ones mind and suddenly he snaps out of it. That is basically the
lesson we get from those stories that you take these topics to heart. Now let us continue
with our class.
ONE ON THE GUIDED PATH SHOULD EXPECT HARDSHIPS

We spoke about many issues on Sabr and we basically said whenever one is on the guided
path, he should expect hardships. Many many many years ago, I read a statement by Ibn
Hazm where he said whoever thinks he will not be harmed and he is on the right path, he is
crazy. If you are on the right path and you expect not to be harmed, you have lost it. That is
what Ibn Hazm Rahimahullah said.
There is no Imaam that becomes an Imaam without being tested.
: ...
And We made from among them (Children of Israel), leaders, giving guidance under Our
Command, when they were patient. (Surat as-Sajdah: 24)
We made from among them Imaams. When?

When they were patient. This is a giant religion that needs giants to carry it. Giants become
giants after they pass tests that is how they become giants. Every trial goes away. Clouds
stream away. Trials always go away and if they do not go away, you are the one who is going
to leave them, walk away and go to The Ghafoor Ar-Raheem. You are then going to go to
The Ghafoor Ar-Raheem and leave them. Like some of the 'Ulamaa said, everything starts
small and grows bigger, except trials. They become big and Subhan Allah as time goes by,
they shrink and become smaller. Trials screen and honour believers.
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Imaam Ahmad mentions this Hadith in his Zuhd and Musnad Abu Saeed. Abu Saeed alKhudri radhiallahu anhu walks to the Prophet sallallahu alayhi wa sallam on his death bed,
he puts his hand on the Prophet sallallahu alayhi wa sallam and says O Prophet of Allah, I
cannot even place my hand on you through the clothes because of the fever you have. The
Prophet sallallahu alayhi wa sallam said:
:
We the assembly of the Messengers get our tests multiplied, just as our reward is
multiplied. A Messenger used to get tested with lice lice infect him and eat him up and
chew him until he dies. There were Messengers who were tested with poverty that they
groveled in a cloak or a mantle. Or in another narration, they could not lift a cloak or a
mantle that is worn on the upper half of a body. A shirt as light as it is was so heavy on them
that they could barely walk in it. It was so heavy that they could barely carry it. They were so
weak, fragile and malnourished from poverty, that they could not even bear that on their
back or bear the weight of carrying it. Does the Hadith stop there?
Subhan Allah. They used to be happy with trials as one of you is happy in his prosperity.
:

Or think you that you will enter Paradise without such (trials) as came to those who passed
away before you? They were afflicted with severe poverty and ailments and were so shaken
that even the Messenger and those who believed along with him said, When (will come)
the Help of Allah? Yes! Certainly, the Help of Allah is near! (Surat al-Baqarah: 214)
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You think you are going to enter Heaven when Ammaar went to Heaven? I am going to
enter the same Heaven Ammaar went to and he endured all that he endured? I am going to
enter the same Heaven Bilaal entered and he endured all that he endured? You think that
you will enter Paradise without such trials that came to those before you?
They were afflicted with severe poverty and ailments and were so shaken that even the
Messenger and those who believed along with him said, When (will come) the Help of
Allah? Yes! Certainly, the Help of Allah is near!
Jannah is not a claim. Jannah is not disarray and chaos, nor is it cheap talk. Jannah comes
through trials and tribulations. Victory comes in dark points, and Jannah comes through
trials and tribulations.
TRIALS ARE A PURIFICATION FROM OUR SINS

Imaam Ahmed, an-Nasaaee, Ibn Hibbaan, al-Haakim and al-Bazzaar mention the following
Hadith:
: :

:
A Bedouin walks in on the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi
wa sallam said were you ever taken by Umm Mildam? The man said what is Umm Mildam?

:

The Prophet sallallahu alayhi wa sallam said it is a fever that comes and penetrates
between the bone and the skin. It is fever Umm Mildam was a common term used for
fever. This man was never afflicted by it to the point he never even knew what it was. Listen
to the next question.
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:
:
:

He said did you ever get inflicted with a headache? He said what is a headache? The Prophet
sallallahu alayhi wa sallam said it is a nerve that causes pain inside the head. He said no, I
never got that. He did not even know what it was.

When he walked away, the Prophet sallallahu alayhi wa sallam said whoever wants to see a
man of the people of Hellfire, let him look at this man. That is not all the time, but that is
most of the time.
A believer is like a fresh branch, like the Prophet sallallahu alayhi wa sallam said in an
authentic Hadith. You know how a fresh green branch is the wind plays with it left and
right. That is how trials play with a believer in this life. When someone is not tested, it
generally means Allah wants to leave them on that status. It may be in Hellfire, Naoothu
Billah Min Thaalik. Or it may be in a low point of Heaven (not close to Allah in Jannah),
unlike those afflicted with trials. Knowing this gives you the Imaan to endure with patience if
Laa Samahallah, something happens to you.
In Musnad Ahmad and it is in Sahih At-Targheeb Wat-Tarheeb:

: :

In this Hadith, the Prophet sallallahu alayhi wa sallam compares fever to how a blacksmith
bellows and refines metal. You know how they use bellows to refine metal. Fever is
purification from ones portion of Hellfire, like metal is refined and purified by a blacksmith.
He burns the metal and the impurities from the metal go to a retour, whereas the believer is
tested with trials (in this Hadith it mentions fever), and his sins go to that retour so he will
not be questioned or taken by them on The Judgment Day.
Al-Fudhayl Ibn Iyyaadh Rahimahullah said:

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Al-Fudhayl said if Allah loves someone, He makes their problems, their grief and their
sorrow more. And if He hates them, He gives them a prosperous life.
The Hadith in Sahih al-Bukhari narrated by Abu Hurayrah radhiallahu anhu:

Whoever Allah wants good for, he will be touched. Look at the word touched. That is
because no matter what Allah afflicts you with, even if it is from the first day of your life to
the last day you die, it is only a touch. Whatever Allah holds you for, He holds you for a little
bit of your sins to forgive all of them.

:
And whatever of misfortune befalls you, it is because of what your hands have earned. And
He pardons much. (Surat ash-Shoora: 30)
Ibn Hibbaan, Abu Yalaa and others narrated the Hadith that the Prophet sallallahu alayhi
wa sallam said Allah wants to take someone to a level of Jannah that his deeds stop him
short of, so He afflicts him until He gets him to that level. Your deeds stop your elevator in
Jannah at level two, but Allah wants you at level seven. Allah wants The Throne of His (the
Arsh) to be the ceiling of your palace, so now trials come into play so Allah can boost you
up to level number seven.
As long as you are with Allah, your heart is attached to Allah, you have a thankful heart to
Allah, your tongue praises Allah (does Dhikr) and you have patience, do not ever be sad.
May Allah allow us always to be thankful, praising and patient. Trials are a reality of life.
Trials are a definite reality of the life of a Daaiyah and a Muslim, that is why you have to
make patience part of your life. Part of patience for a Muslim, for a Daaiyah and for a
Muslimah is to stand your ground. If you are alone and if you have supporters, it does not
really matter. But most of the time as a Daaiyah, you are going to find yourself alone or
with the few. That is how it usually is and that is how the trend is.
Al-Fudhayl Ibn Iyyaadh said:

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Follow the guided path and do not be saddened with a few followers. If there are only a few
followers, do not be sad and follow that guided path. Beware of the misguided path and do
not be deceived by the doomed majority.
THE IMPORTANCE OF INTENTION

Renew your oath. Renew your oath every day. Renew your Niyyah every day. Not every day,
but many times a day. Not many times a day, but every step of your way and every act of
your way. Every time you say a word, every time you type something, every time you go for
a Dawah event and at any time, renew your Niyyah. That is how you get your strength for
Sabr when calamity hits you later on. If hard times pass you in this life and people turn
away, do you think anyone is going to help you before Allah?
That Day shall a man flee from his brother, and from his mother and his father, and from his
wife and his children. (Surat Abasa: 34-36)
If they do not help you in this life, you think they are going to help you in the life after? If
trials overwhelm you, you are not going to find anyone there but Allah and truly Allah is
sufficient. That is all you really need. The question is how to get Allah on your side? You are
going to get hurdles and bumps in your Dawah. The trials and tribulations are like hurdles
and bumps, one after another in your Dawah path. You are not going to find anyone but
Allah when you get on these hurdles. So if you want Him to be there for you, make sure that
every step of the way before you got to those hurdles, you were doing that which pleases
Allah and not what pleases the masses, what pleases your friends or what pleases people.
Does this please Allah? Does this make Allah happy? Is this in accordance with the teachings
of Islam?
We all have situations where we had friends who betrayed us. If I was to let you talk, we
would be here all day and everyone has a story of his own. I do not like to make my personal
life a centre stage or talk about it in lectures or even in social media, but sometimes there is
essential lessons that come out these stories, and sometimes there is also awareness that
comes out of them to other Muslims. I can say today from what I know, there is no one who
follows my classes who was among my students before I went to prison. Not one that I
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know of, unless they are hiding behind and listening, but someone who interacts and asks
questions or that I know of that studies with me not a single one. When I was taken to
prison, it was approximately two nights before the end of Ramadhaan (it was two nights
before Eed al-Fitr). The first night I spent in prison, I woke up to Eed al-Fitr in prison. May
Allah give my mother the highest Firdaws Inshaa Allah for what she endured of hardship.
The night before I went to prison, my father and I were invited to the house of one of our
students for Iftaar and it was packed. Ahmad Jibril is going to be there and Shaykh Musa is
going to be there, so everyone was there and it was packed. We stayed late at the brothers
house because it was a large gathering. It was a very large gathering and I led the Taraweeh
there. I was supposed to do a Khitmil-Quran somewhere else because it was Juzz Amma
that I was going to do, and because there was a large gathering I did it there in the house.
We led the Salah there, we finished Juzz Amma and we finished the Khitmah. My father
said to the people if tomorrow is not Eed, everyone is invited to our house. There was a
possibility of Eed being tomorrow because we go by sighting, and they still did not pinpoint
whether it was going to be Eed or the final day of Ramadhaan.
Everyone was invited to our house. May Allah reward my father and grant him a long life full
of deeds, and may Allah grant my mother Firdaws. We were expecting at least a hundred
and fifty to two hundred and fifty, and they come into our house. This was the trend and if
you know anyone of those days, they will tell you they would come in shifts and eat. May
Allah raise my mothers rank to Firdaws. After Taraweeh, there were those who were eager
to sit to my right and left and in my surrounding. I remember it as though it was today.
Note, this is my final night in freedom. Even before that when I used to go deliver lectures, it
was common to go in a caravan. We would go in several cars and I remember they would
argue about who sits in the car with me. And even at times, brothers would come tell me
they are arguing about who is going to drive the car that you are going in. Wallahi that
happened many times.
Let me say when I walked in court for my sentencing, the courtroom was packed. Shoulder
to shoulder, but not a single believer in Laa Ilaaha Illallah Muhammadar-Rasoolullah, except
me and my father. All FBI prosecutors, all government agents, counter-terrorism officers
and agents from every agency. The lawyer said these people truly hate you, I have never
seen them do this to any one before. When there is an audience in there, that puts an
impact on the judge. You know they do not know how they judge, so that usually puts an
impact on the judge to give you a higher sentence. The lawyer said I have never seen them
attend a sentencing like this ever before, they really hate you, but where are all the
followers they claim that you have?
Back in the days, the upper level of our house was open for students 24/7. Wallahi I say this
just out of a lesson and nothing else. In fact, I was looking at our old coffee machine from
back in the days and it was the old commercial ones. Those little ones did not befit our
house because there was always guests. We had the big one and I was looking at it the
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other day. Wallahi it has AJs Ilm Caf on it that is what they used to call our house.
People in and out constantly learning, teaching and Dawah. May Allah raise my mothers
rank, she stood alone in this matter providing, giving, looking out, cooking and bringing
the food, the coffee and all that. After lectures or Halaqaat, I remember there were days
where they would follow me back to the house to the point that brothers would be sitting
by the doorway of the bathroom. It is as if I am seeing it today it would be packed to the
point that people are sitting at the doorway of the bathroom.
The judge handling my case is about five foot and he is known to be very short. The lesson
learned is if not a single person stood in support before a five foot judge, do you think
anyone will stand by your side when you are in the court of all courts? Before AllaamulGhuyoob, the One whose Kursi is bigger than the heavens and the earth, if they could not
stand before a judge who is five foot tall? Every step of the way, renew your oath. That is
the lesson of it. Every step of the way, ask yourself is this pleasing Allah? And if at times
there is masses, when hardship strikes they will disperse and then you will only have Allah.
So ask yourself before that, are you pleasing Allah? If you protected Allah back in the days,
He is going to protect you. That is one of the best means of preserving patience in hardship.
Yaa Allah, I am doing this for Your Sake always. That is the importance of intention.
STAND YOUR GROUND EVEN IF YOU ARE ALONE

Sulaymaan ad-Daraani said:

If everyone doubts the truth, I would not doubt it even if I am standing alone.
: ...
Verily, Ibraheem was an Ummah (a leader having all the good righteous qualities), or a
nation. (Surat an-Nahl: 120)
Ibraheem (one man) was a nation. In Sahih al-Bukhari, Ibraheem told his wife Sarah there is
no believer on the face of this earth but me and you. We are the only two believers on the
face of this earth.
In Sharh Usool Itiqaad Ahlus-Sunnah Wal-Jamaaah (
), al-Laalakaaee narrated a statement by Ibn Masood radhiallahu anhu where it

has a chain and it is authentic:
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The nation and congregation is what the truth is on, even if you are standing alone. The
nation is what the truth is on.
Do not ever be deceived by numbers. If evil is more in numbers, it does not make it right.
And if the truth is a minority, it does not make it wrong.
THE MAJORITY ARE USUALLY VILIFIED IN THE QURAN

The majority usually comes in the Quran as vilified.

...

:
And if you obey most of those on earth, they will mislead you far away from Allahs Path.
(Surat al-Anaam: 116)

:

And most of mankind will not believe even if you desire it eagerly. (Surat Yusuf: 103)
...
:

But most mankind refuse (the truth and accept nothing) but disbelief. (Surat al-Israa: 89)
:
Indeed We have brought the truth (Muhammad sallallahu alayhi wa sallam with the
Quran), to you, but most of you have a hatred for the truth. (Surat az-Zukhruf: 78)
:
Verily, in this is an Ayah (proof or sign), yet most of them (polytheists, pagans, etc who do
not believe in Resurrection) are not believers. (Surat ash-Shuaraa: 8)
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:
And most of them believe not in Allah except that they attribute partners unto Him [i.e. they
are Mushrikoon polytheists]. (Surat Yusuf: 106)
There are many verses like that in the Quran, but then look at the verses that praise the
minority.
THE QURAN PRAISES THE MINORITY

On the other side, the verses in the Quran praise the minority.

...
:
[Dawood] said (immediately without listening to the opponent): He has wronged you in
demanding your ewe in addition to his ewes. And, verily, many partners oppress one
another, except those who believe and do righteous good deeds, and they are few. (Surat
Saad: 24)
He said about Nooh alayhis-salaam:
...
:
And none believed with him, except a few. (Surat Hud: 40)
Only a few were believers with Nooh alayhis-salaam.
In the story about Taaloot and Jaaloot, Allah says:
: ...
...
But when fighting was ordered for them, they turned away, all except a few of them. (Surat
al-Baqarah: 246)

...
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:
Had it not been for the Grace and Mercy of Allah upon you, you would have followed
Shaytaan, save a few of you. (Surat an-Nisaa: 83)
So the minority are praised by Allah when they are on the right path, and that is usually the
trend that the people of truth are a minority.
WHY DOES ALLAH TEST US WHEN HE HAS KNOWLEDGE OF

EVERYTHING?
Last week we mentioned:

We said that Allah tests so He knows. I got maybe at least forty five if not more questions on
this matter, even though every time I mentioned it, I said I am going to explain it. If you
noticed, I said I am going to explain it because I know issues that stir questions, so I said I am
going to mention it. But that is good and I am very, very happy for the questions. That shows
the brothers and the sisters are very engaged in the class, Alhamdulillahi Rabbil-Aalameen.
The thing about it is does Allah need to test to know? I thought Allah knows everything. Well
why does He test? Allah knows the past, present and future, so why does He test?
Not a mountain, not an ocean or river, except that the Mighty One Allah knows what is in
the midst, deepest, darkest points of it. No doubt about it, no questions about it.
He hears and sees the footsteps of a black ant, in a dark night, on a solid stone. An ant can
crawl on one of you right now and you would not even hear it and you would not even feel
it. Allah from on top of seven heavens hears its footsteps.

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:
And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And
He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows
it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in
a Clear Record. (Surat al-Anaam: 59)
It is all documented and Allah knows it all. Several days ago, I was talking to my beloved
young student from the UK seven year old Muhammad. I told him me and you, if we have
a small baby tree in our backyard, we could not keep up with the leaves that fall off of it in
the fall. We cannot keep up with how many leaves fell, where they fell and where they will
go. We do not know and it is a small little tree. Imagine a forest full of trees. Just go look at a
forest full of trees, or take it up a level and look at the globe and how much trees it has (it is
full of trees), and know that Allah knows how many leaves are on each tree, when each leaf
falls, when it is going to fall before it falls, when it falls, how it falls, where it lands and
where it goes.

Not a leaf falls, but he knows it.
Deeper than that is that not even a little tiny grain me and you barely see, in the deep
darkness of the earth or in the deep darkness of the oceans, except Allah knows it.
The answer to the question presented is simple. Allah said it in the Quran many times and it
is not one verse.
: ...
And Allah will certainly make (it) known (the truth of) those who are true, and will certainly
make (it) known (the falsehood of) those who are liars, (although Allah knows all that before
putting them to test). (Surat al-Ankaboot: 3)
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Verily, Allah knows those who believe, and verily, He knows the hypocrites [i.e. Allah will
test the people with good and hard days to discriminate the good from the wicked
(although Allah knows all that before putting them to test)]. (Surat al-Ankaboot: 11)

:
And surely, We shall try you till We test those who strive hard (for the Cause of Allah) and
the patient ones, and We shall test your facts (i.e. the one who is a liar, and the one who is
truthful). (Surat Muhammad: 31)
Allah is going to test you so Allah knows who the Mujaahideen are.

...
:

And so are the days (good and not so good), We give to men by turns, that Allah may test
those who believe, and that He may take martyrs from among you. And Allah likes not the
Dhaalimoon (polytheists and wrong-doers). (Surat Aali Imraan: 140)
So Allah will know who the believers are.

...
:
And that He might test the hypocrites, it was said to them: Come, fight in the Way of Allah
or (at least) defend yourselves. (Surat Aali Imraan: 167)
So Allah will know who the Munaafiqeen are.
...

: ...
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And We brought forth iron wherein is mighty power (in matters of war), as well as many
benefits for mankind, that Allah may test who it is that will help Him (His religion), and His
Messengers in the unseen. (Surat al-Hadeed: 25)
Allah will test you so that He will know who will give victory to Him.
The simple answer to that is Allah does not hold people accountable by punishing or
rewarding based on His encompassing knowledge, but rather on what we do of our actions.
That is the simple answer. That is all you need to know and that clears everything. From
Allahs mercy, from Allahs justice and from Allah's compassion, Allah knows everything like
we mentioned, but He does not judge you by His knowledge of you, rather He judges you by
your actions. That is why. Allah knows who is right and who is wrong, who is wicked and
who is righteous, but trials come so your actions and my actions can prove it. The righteous
can prove through their actions that they are righteous, and the actions of the evil can prove
that they are evil.
EVERYTHING IS GOOD FOR THE BELIEVER

We mentioned verses, Hadith, stories and quotes on patience, because over time patience
gets sour. Calamities, patience, patience, patience. It gets sour and sour and sour, so you
use these and what you learn in these types of Halaqaat as if you are pouring honey on that
sour matter to attain more inspiration. To sustain your patience and know that whatever
happens to you is good.
The Prophet sallallahu alayhi wa sallam says:

!
The matter of the believer is amazing! Everything is good for him, and this is a characteristic
exclusively for a believer.
The biggest trial that I believe the Prophet sallallahu alayhi wa sallam endured was the trial
of Ifk (). If not the biggest, one of the biggest. The Prophet sallallahu alayhi wa sallam
was accused in his honour Aishah. He was accused in the love of his life Aishah. He was
accused in the mother of all believers Aishah. The woman who when he was asked who is
the one you love the most, he said Aishah. He was proud and he said it in front of everyone.
The definition of honour. Safwaan was accused in his honour as well. Abu Bakr is slandered.
Aishah melts in agony and pain, and these are the severest moments of her life. Our
mother, our honour, our pride and our dignity. If you say honour, then that means Aishah.
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She melted in hardship because of what happened, but after all that and what happened,
Allah says:

: ...
Verily! Those who brought forth the slander (against Aishah, the wife of the Prophet
sallallahu alayhi wa sallam) are a group among you. Consider it not a bad thing for you. Nay,
it is good for you. (Surat an-Noor: 11)
Allah said that was good for you. That trial that they may have thought was bad, Allah said
was good for them. The blessings of that trial extend until today, fourteen centuries later.
We know the reality of the Shiah and their hatred to our Mother, The Mother of the
Believers. She is of course not their mother, because she is only The Mother of the
Believers. We know in reality also, those who claim to be from Ahlus-Sunnah who have no
jealousy over their mother. You talk about someones mum and he would probably not talk
to you for the rest of your life. They talk about Aishah and oh that is my brother. Aishah is
okay but his mum is not okay. Aishah is free game but his mum is not. This is a just a tiny
example of a situation that shows you that it was not a bad situation. The good and
blessings that came out of it continue until today, fourteen centuries later.

Consider it not a bad thing for you. Nay, it is good for you. The same with all your trials
sometimes you know it and sometimes you may not know it.
BE PATIENT ON HARSH WORDS

Be patient. Be patient on harsh words you hear, on accusations, mocking of Islamic ordains
that you act upon and stuff that may annoy you. This happened to the Salaf before you. If
you are mocked about your Niqaab, if you are mocked about your beard, about your Salah
in public, your Dawah or your ideology in accordance to the proper Quran and Sunnah
according to the Sahaabah and Salaf, know that it happened to those before you. It
happened to those better than us.
A man cursed Ibraheem Ibn Adham. He said you are a dog. Calmly and collectively,
Ibraheem Ibn Adham said well if I enter Heaven, I guess I will be better than a dog. If I enter
Hell then I am worse than a dog, and he walks away. After cursing him and ranting at him, a
man once told a wise scholar I will degrade you so much and curse you that it will follow you
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to your grave. He said it will follow you to your grave, not to me, and he walked away. A
man walked after Ahnaf Ibn Qays cursing him and yelling at him, and he was known to be
wise. When al-Ahnaf got to his porch, he looked back at the man after all the curses and
ranting that went on. He said O you, if you got more in you, bring it or leave. I do not want
the bums of the neighbourhood by my house to hear what you are saying, and then come
and show you that which you would dislike. He meant the bums of my neighbourhood
would not agree to that which you are saying.
The kids used to pelt Uways al-Qarnee with stones. He would stand by them and say if you
so insist on pelting me, then at least do not use big stones. Use small stones so it will not
make my feet bleed and deprive me of doing Qiyaam al-Layl. A woman told Maalik Ibn
Dinaar you are a dissembler (Muraaee ()). He said you called me a name the people of
all Basrah never knew. They went through this they went through accusations. Someone
walked to Saalim Ibn Abdullah Ibn Umar and said you are an evil Shaykh. Saalim said you did
not go far my brother, you are possibly right, and he walked away.
A man walked in on Abdullah Ibn Abbaas radhiallahu anhu and he cursed Ibn Abbaas the
cousin of the Prophet sallalahu alayhi wa sallam, the knowledgeable Imaam, Shaykh and
Aalim. He walked in on Ibn Abbaas radhiallahu anhu and he cursed him. When he was
done, Ibn Abbaas said to Ikrimah (his student) ask this man if he needs anything so we
can fulfil his need. The man lowered his head and walked away in shame. Those are Imaams
they went through that and I showed you how they reacted to it. It did not enrage them,
stop them and make them doubt their way and their path.
Even the Prophet Muhammad sallallahu alayhi wa sallam was not exempt from this
behaviour. In Sahih al-Bukhari, Abdullah Ibn Masood said the Prophet sallallahu alayhi wa
sallam divided some wealth and a man from the Ansaar said by Allah, it is not a division by
which the Face of Allah was desired. He was accusing our beloved Prophet Muhammad
sallallahu alayhi wa sallam in dividing wealth. That is a pretty big thing. Abdullah Ibn
Masood said I will tell the Prophet Muhammad sallallahu alayhi wa sallam what you said
about him. Ibn Masood said I walked to the Prophet Muhammad sallallahu alayhi wa
sallam while he was with his companions and I spoke to him in confidence (meaning he told
him). Look at this Ibn Masood said it clearly affected him greatly as his face changed
colours. It affected him because he is being accused of not dividing wealth properly. The
man who went three days without anything being cooked in his house is now accused of not
dividing the wealth properly. Then after his face changed colours, Ibn Masood regretted
that he had told him.
Then the Prophet sallallahu alayhi wa sallam said Musa was injured greater than I was
injured and he endured it. If the Prophet Muhammad sallallahu alayhi wa sallam got mad,
at times you may get mad at what is said about you, but look at how he suppressed it and
said Musa was injured more than me. Musa got injured and accused more than me and he
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endured it more. And that is how you look at it look at it the same way. Commenting on
this story, Ibn Hajr said this is a lesson that it is a justified act for people of merit to get
upset. You cannot say why are you getting upset when you heard this and that. No, you are
justified. When they are spoken about wrongly then they are justified if they get mad, but
act in accordance to how the Prophet sallallahu alayhi wa sallam acted.
The point is the Prophet sallallahu alayhi wa sallam got mad and his face changed colours,
but do not let it take out of your Islamic character. Resort to patience. The point of it is that
whenever something is said about you, like the Prophet sallallahu alayhi wa sallam said that
it was said about Musa, remember it was said about the Prophet Muhammad sallallahu
alayhi wa sallam worse.
: ...

Nothing is said to you (O Muhammad sallallahu alayhi wa sallam) except what was said to
the Messengers before you. (Surat Fussilat: 43)
What was said to you Muhammad was said to Messengers before you, so do not get mad.
The next step take it to apply it to you. What was said to us has been said to our beloved
Muhammad sallallahu alayhi wa sallam, so relax.
Allah The Creator, The Provider and The Sustainer provides for them, He sustains them, He
maintains them, He takes their souls at night and returns it to them in the morning, and
they still speak ill about Allah. It was narrated by Abu Musa al-Ashari that the Prophet
Muhammad sallallahu alayhi wa sallam said:

None is more patient than Allah against the harmful and annoying words He hears. From
who? From people. They ascribe children to Him and that is like a curse to Allah, yet what?
He bestows upon them health and provision.
Your Messenger sallallahu alayhi was slandered more than you and Musa was slandered
more than him. The Salaf (our people who we look up to from Ulamaa and Sahaabah) were
slandered, and even The Creator was not exempt from the slander. Knowing that and
refreshing that in your memory is like vitamins to sustain your patience. Toughen up as a
Muslim because as they used to say, when the going gets tough, the tough get going.
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ALWAYS HEAD TO REPENTANCE WHEN TESTED AND HAVE

MERCY
Keep in mind when you are tested with people harming you, you need to turn to Allah in
repentance always. Always head to repentance, even if you are a Daaiyah and even if it is
for an Islamic significance that you are mocked or you are hurt or you are talked about. Even
if it is because you are steadfast on the right path that they call you a name or two, head to
repentance. Go to your house, go in your room, close your door and repent. Ibn Taymiyyah
Rahimahullah had quotes throughout his Fataawa and basically the meaning of them is
when you are harmed or you are slandered by another, then turn to Allah in repentance.
They may be the most evil Kaafir and you may be a righteous Muslim, but their upper hand
over you (possibly prison, slander and media campaigns) is because of a sin you committed
and Allah forgave a lot. In addition to that, no matter what you face, continue to have mercy
in your heart, even when you hear words from those who harmed you. Have mercy in your
heart towards them. Even those who betrayed you, those who slandered you while you
were in your weak points or those who you helped a lot and suddenly they turned on you.
That happens to everyone and really there are many cases. I helped and did this and
suddenly they turned on me. Have mercy in your heart to those people. Your life is more
than just about you. My life is not just about Ahmad. You are here for a supreme cause, so
even if you are hurt in the path of Dawah or you are betrayed, keep that mercy in your
heart.
The magnanimous sallallahu alayhi wa sallam accepted the Shahaadah of the killers who
killed his most beloved uncle. He let go on the doors of the Kabah the torturers and killers
of his companions.
Let there be no reproach cast upon you. Go, you are free to go.
: ...
And by the Mercy of Allah, you dealt with them gently. (Surat Aali Imraan: 159)
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In Sunan Abu Dawood, Tirmidhi and Ahmad. The Prophet sallallahu alayhi wa sallam said
the merciful people will have the mercy of Allah bestowed upon them. Be merciful with
those on earth, so He in the heavens will have mercy on you. That is what the Prophet
sallallahu alayhi wa sallam taught us.
In another Hadith in Sahih al-Bukhari and Muslim:

Whoever does not give mercy will not get mercy.
Look at this story of when Yusuf was released from prison. This is amongst some of the
beautiful details that I heard from some of my Shuyookh about the story of Yusuf. When
Yusuf was released from prison, he was strong. He was reunited and had the power at that
point to take revenge from his siblings. What did he say?
...
: ...

O my father! This is the interpretation of my dream aforetime! My Lord has made it come
true! He was indeed good to me, when He took me out of the prison. (Surat Yusuf: 100)
He should have really said Allah has been good to me that He took me out of the well. Why
did he say prison and not well? He did not want to hurt the feelings of his siblings, the ones
who did all that which they did to him. Now he is at a strong point, he did not want to
mention the well as to avoid hurting his siblings feelings, so they will remember what they
did to him. Now he is free and he has the upper hand, but he is the magnanimous, the son
of the magnanimous, the son of the magnanimous, the son of the magnanimous. Like the
Prophet sallallahu alayhi wa sallam said in Sahih al-Bukhari:

When the magnanimous has power, that is when he forgives. When he has power, that is
when he has mercy. Many testify against you, many may have spoken ill behind your back
and it happens a lot. You helped them so much and suddenly they are speaking behind your
back. They post derogatory comments on the internet about you. The non-believers against
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you, and then you have from the group of this Ummah people who are against you. Now
you are at a strong point where you can return what they did with documents and expose
them, but Sabr tells you to restrain yourself. Have mercy, and that is the way of a Daaiyah.
How did Yusuf become so strong to endure that and not even want to hurt their feelings?
He did not even have any bitter or ill feelings towards them in what they did to him and the
hardship, agony and suffering they put him and his father through. The key is attach your
heart to Allah. Know that this life and this Dawah is not about you, it is about Islam Allah
and the Prophet Muhammad sallallahu alayhi wa sallam. Yusuf was so attached to Allah
that when he was finally united and he had the upper hand, he started his speech with Allah
and ended it with Allah.
He said:

He was indeed good to me. Allah was good to me that He let me out of prison.
He ended it with:
...
:

Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is
the All-Knowing, the All-Wise. (Surat Yusuf: 100)
He started with Allah and ended with Allah. That is why he could not have any bitter or ill
feelings towards siblings. As a Daaiyah, be like Ibraheem. He sacrificed himself to fire, he
sacrificed his food for his guests and he submitted his son to sacrifice. You give, you give,
you give, and never ever expect or ask anything. Be exemplary and refuse any reward. If
anything, expect harm in return. Give, give, give, be patient over trials and you will get the
ultimate reward from Allah subhaanahu wa taaala. What is it?
...

But give glad tidings to As-Saabireen (the patient ones, etc). (Surat al-Baqarah: 155)
Glory to those who are patient.

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Who, when afflicted with calamity, say: Truly! To Allah we belong and truly, to Him we shall
return. They are those on whom are the Salawaat (i.e. blessings, etc) (i.e. who are blessed
and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is
they who are the guided ones. (Surat al-Baqarah: 156-157)
You be patient and you get the Salawaat of Allah on you. Allah makes Salah on you and
raises your ranks. You get the mercy of Allah upon you and you are guided. All for what?
Patience. Allah classifies you as guided so have patience.
PATIENCE IN DAWAH IS SPECIAL

The final point is that most trials you cannot avoid. Sometimes patience is almost forced on
you and you have no choice. For example death Muslim, righteous, evil, non-believer,
atheist, Jew or Christian, everyone goes through that and they are tested with that. Loss of
wealth everyone gets tested with it. Marital problems everyone goes through that.
There is nothing special about that. Patience in Dawah, that is special. Being steadfast on
your Deen and being patient on that, that is special. Why? Because the other ones you
cannot avoid, whereas this one you can usually avoid.
If you are tested, you have the chance and opportunity to leave or even avoid it before it
even starts. You can say I am done. My Salah is causing me problems at work, so I am done
with my Salah at work and I will go combine all five Salah after Ishaa when I get home. My
Dawah is causing me to be under scrutiny or possibly even worse, so I am going to sit back
with my wife and kids. That is why this is the most noble type of patience, because it is
suffering in the path of Allah. This is the most noble type of suffering, because it is suffering
in the path of Allah and you are patient with it. You are patient by choice and not by force. It
is the special ones that Allah has a place for in Firdaws that their deeds may not get them to
as we mentioned, so these kinds of trials are what Allah is using to raise your rank to be
close to Him and to be near al-Arsh.
When matters get to where you think they are no longer bearable, remember that first dip
into Jannah. Always remember that and keep it in your mind. Imagine the most miserable
man on the face of the earth on The Judgment Day Allah will take him in a little dip into
Jannah (not even a millisecond), and then He will ask him have you seen anything before?
He forgets it. Just imagine that scene and that is vitamin for your patience.
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WISE WORDS FROM SHAYKH MUSA HAFIDHAHULLAH

In conclusion, I will leave you with wise words from my father. Words really worthy of being
inscribed with golden ink, not only because of their eloquent meanings, but because of the
timing and place he said them in. Let me give you a background so you understand where
they took place. At one point in prison, we were held in solitary. They put separatees on me
and my own father, meaning he is in one wing of the prison and I am in one wing. We
cannot communicate, see each other and speak to one another. The cells that we were in
if you were to bring a twin size mattress and try to put it in the cell, it will not fit. Not a
queen or a king size bed, but a twin size mattress. That twin size mattress is too big to fit in
the cell that is how small it is. It is a solitary that was built in the twenties and it was not
made for long term confinement.
The warden passes by every week and stands before your cell, so one time he was in front
of my cell and I said why are we in solitary? He said because you are terrorists recruiting and
radicalising inmates. He accuses me of being a terrorist and recruiting and radicalising
inmates. I said well what is your proof? He said the Muslim chaplain wrote a long report
about you. There is no point in arguing and I never used to talk to them, but this time was
one of the very few times I ever talked to them. The Muslim chaplain is the one who wrote
the report and that is why our problem in this Ummah is from the Munaafiqeen. This
chaplain is well known in the communities. I personally never knew him prior to going to
prison, but it turned out months after going into prison and before the solitary, he himself
told me his ex-wife and his daughter who was a medical student were among the people
who were regular attendees to my classes before going to prison. These were his words to
me and then I remembered who he was talking about, and they were those who never left
my classes.
The conditions of that solitary confinement were so extreme that during the nine months
stay we stayed in that particular solitary, they took many in body bags out of there. I told
the warden if you allege I am what you say, what about my father? He said the same, even
though my father barely spoke to anyone in prison. I said well we are on separatees, why
can I not see him? He said because you guys radicalise everyone and you are on separates
with everyone. I said well if you allege what you allege with me and my father, that is like a
disease. If you put us together it is not going to be contagious to anyone else, according to
what you say. The idiot thought a moment and then he issues an order after he went that
you can put the father and son together.
And actually that was the best days of my prison stay, in the company of my father. It was
approximately maybe the last three to four months of the nine months that we stayed in
that particular solitary prison. The point is that even before this situation and until today,
my father takes matters with a smile. I saw my father patient and content and I never see
him disgruntled. Allahumma Baarik Lahu, may Allah subhaanahu wa taaala grant him a
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longer life full of deeds. That cell that is smaller than your twin size mattress, it has an upper
and lower bunk. I got the upper bunk and my father the lower bunk. By the way, the size of
the walking area is smaller than your prayer carpet. The walking space is smaller than your
prayer carpet size, and then there is a toilet behind you.
Laying in the upper bunk, I would watch my father in Salah, in reciting Quran and in smiling.
He used to love to read out loud and all the inmates would love to listen to him read Surat
al-Kahf every single night. He would be smiling and advising other inmates who shout to
seek advice from him. And at times he would stand at the bars and give a Khutbah, because
there is bars and they can hear you if your voice is loud. He would give a Khutbah and advise
both the Muslim and non-Muslim inmates. In that solitary, many embraced Islam,
Alhamdulillahi Rabbil-Aalameen.
When my Imaan would get weak, like Ibn al-Qayyim said about his teacher Ibn Taymiyyah
when we feel down, we would go to our Shaykh Ibn Taymiyyah. He said within moments, his
words would reignite our Imaan, and that is what I saw of my father. May Allah grant him a
long life full of deeds. A smile that never leaves his blessed face, except in the dark nights
when he would cry and weep for the mercy and forgiveness of Allah in Sujood and in Salah.
It was freezing in that prison and it was below zero, because the freezing weather that was
in Michigan gets below zero. They would take the blankets from us in a weather that is
below zero, in a building that has no functioning heat. It is an asbestos manifest building
with no functioning heat. Sometimes days would pass by where they would purposely not
give us food and water would be all that we consume. Ruthless and relentless animals who
return from Iraq, and they want to exert their revenge on helpless prisoners. Actually, I
should not say animals because that is disrespecting animals.
To be just, there was a few who disapproved of this. I remember one Mexican guard who
just returned from Iraq and he got his citizenship as a Mexican national in the US for
fighting. There is a stature or a law where those who fight for a number of years with the
American army can get their citizenship. He used to stand in front of the bars in front of our
cells and look at my father, literally cry and say I do not know how they could do this to you.
Those are exceptions and the rules are not based on exceptions.
Several days before they separated me and my father to different prisons, I was laying in the
upper bunk looking at the glowing smile of my father and his radiant face as he walked in
place. That is the exercise he walked in place and he was reading Quran. I said Yaa Abati,
did you ever get doubts in your Imaan or did your Imaan ever become weak in this trial that
we are going through? The torture in prison, the family abandoned by the world, the illness
that he is going through and the illness of my mother, may Allah raise her rank to Firdaws.
Loss of property, loss of nearly everything, every last person you know is nowhere to be
found, and more and more and more that you can go on with. There comes a point where
even the Messengers give up hope.
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: ...
(They were reprieved) until, when the Messengers gave up hope and thought that they
were denied (by their people), then came to them Our Help, and whomsoever We willed
were delivered. (Surat Yusuf: 110)

...

:

They were afflicted with severe poverty and ailments and were so shaken that even the
Messenger and those who believed along with him said, When (will come) the Help of
Allah? Yes! Certainly, the Help of Allah is near! (Surat al-Baqarah: 214)
The Messengers and the tight knit (which are the close believers with the Messenger) get
afflicted with severe poverty and ailments, and are shaken to the point that the Messenger
and those next to him say when is the victory of Allah going to come? It is when the
Messengers gave up hope, so Messengers go through this. Ibn al-Qayyim Rahimahullah said
when our Imaan used to weaken, we go to our Shaykh Ibn Taymiyyah.
I gave you that introduction so you know what circumstances these words were said in and
you understand them, because one laying on a thousand dollar mattress, five hundred
dollar mattress or a waterbed with his wife next to his side, is not like one sleeping on a
bunk bed in below zero weather with no heat and no blanket under him or on top of him.
Sometimes it would be the opposite in summer it would be extremely hot and no fan or
air conditioning. It is an extremely closed building where you barely can get any air. The face
of my father lit up to my question with a serious look, and he looked me in the eyes and said
among the most inspirational things I have heard in my lifetime from someone living. He
said Habeebi, if this did not happen to us, that is when I would have doubts. If this did not
happen to us, that is when I would doubt the path.
CONCLUSION ON SABR
As a Muslim, as a Daaiyah and as a Muslim steadfast on the path, the binoculars you look at
life through is not like others look at it. They look at life as if they are going to graduate
elementary, junior high, high school and finish their grade school. Then they look at life as
going to undergrad, getting a masters and maybe a PHD, in the future or during that
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possibly having kids, raising kids and working. And then after all that, retiring and sitting on
a rocking chair on some beach front or secluded resort with the old wife by his side, looking
at their grandkids and awaiting death. As a Muslim, you live for a cause and materialistic
things are not your cause.
:
Say (O Muhammad sallallahu alayhi wa sallam): Verily, my Salat (prayer), my sacrifice, my
living, and my dying are for Allah, the Lord of the Aalameen (mankind, Jinns and all that
exists). (Surat al-Anaam: 162)
My life is for the sake of Allah. You strive for that cause and you endure the hardships that
come along with it. You do not ask for them, but you expect them and you handle them. A
man of principles and Deen (let alone one who conveys it) is always going to face struggles.
The sad thing is you read books and biographies of mobsters, killers, maybe Communists
and people who follow the weirdest kind of ideologies, and they have more patience for the
filth that they believe in than the people of Laa Ilaaha Illallah do, and the patience that they
endure for Laa Ilaaha Illallah. For example, the mobster John Guardy. You are amazed at
that.
My father was telling me he heard an interview by the famous reciter Abu Bakr ash-Shaatri.
You all know him and they asked Abu Bakr ash-Shaatri why does your tone when you recite
Quran have some sadness to it? He said when I began to memorise the Quran, I was hit
with a calamity and then the calamities used to fall one after the other. From then until
today, they fall one after another upon me. That is the life of the believer and you have to
endure it with patience, stay steadfast and firm.
Have these kinds of matters in your head, on your belief and in your heart. That way when a
trial comes, you are strong enough to carry it. Actually one of the points I wanted to give is
that many people fail the test. Many people who we hear of and I could possibly name some
names. I was going to name some because they are open about it. They are open about that
they left the path that they were on before due to a small trial (not even a trial). They saw
the world is changing and how the world perceives things changed, so they changed in
accordance. How does one like that expect to be patient during trials if trials hit him, when
he himself is doing it for the cause of others? Do you expect Allah to be by your side?
With this we will conclude. Inshaa Allah next week we are going to start with the Tafseer of
Surat al-Asr, because that Tafseer is the proof for these principles.
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CLASS TWELVE
We are talking about the four fundamentals principles, where he starts off with:

: . : .

:
.

.
: -

-

: - -
.
We are on the four fundamental principles of this booklet. We mentioned in previous

classes that the core part of this book is Tawheed. The topic and the subject matter of this
book is Tawheed. If you were going to put it in a section in your library where you have
different sections for Fiqh, Usool, Tawheed, Seerah, then you put it in the Tawheed section,
but Islamic knowledges are intertwined. In the past eleven classes, we took matters of Usool
and we took matters of Hadith, and now this class is going to seem more like a Tafseer class.
In the future, the class will get deeper into Tawheed where we are going to talk about the
core like Walaa and Baraa as he made statements about that. So basically, the sciences of
Islam are intertwined.
AN INTRODUCTION TO SURAT AL-ASR

Today we are going over Surat al-Asr. We are not going over it in such depth and why so?
Because the past eleven classes were nothing but Tafseer of Surat al-Asr. The four
introductory fundamental principles we have been talking about all this time were directly
taken from Surat al-Asr. They are directly taken out of Surat al-Asr, so let us talk about this
great Surah and let us start with an introduction.
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Really as an introduction to the Surah, you do not need to know more than a Hadith.

:

This Hadith is in at-Tabaraani and its chain of authenticity is authentic. When the Sahaabah
used to meet and when they used to see each other, they would only depart after one of
them would recite Surat al-Asr and then they would bid each other peace and leave.
This shows you the subject matter of their discussions. We need to be careful in what we
discuss. Look at that and compare our discussions to theirs. If you look at it and analyse it in
the Ahaadith, their dreams, hopes and thoughts were all Islam. Knowledge is not an
accumulation of text, but application of the text you learn. You see the affect of their
knowledge in their settings. They are not double faced one face in the Masjid and a totally
different person in their private settings, behind walls or closed doors and in their homes. If
you were to do a survey today on the Talabat al-Ilm and on businessmen, engineers,
professionals, blue collar, white collar, layman and knowledgeable, and ask what topics
dominate their private settings, it is plain old politics talk, business, stocks and sports. That
is if it does not go into matters that are further and clear in their prohibition and they are
Haraam.
Why did the Sahaabah read Surat al-Asr? Why in their private settings were they reciting
Surat al-Asr when they were taught plenty of Ayaat and plenty of Ahaadith? I always think
of this situation when I talk about it or read about it. Out of a hundred and fourteen Surahs
in the Quran, why did the Sahaabah choose Surat al-Asr? I say to myself if it was for the
blessings, the Faatihah would be more of a better choice because it is the Mother of The
Quran, or rather go to al-Ikhlaas which is one third of the Quran. But why did they choose
al-Asr? Three verses, fourteen words and seventy letters. The four shortest Surahs in the
Quran are al-Ikhlaas, al-Kawthar, an-Nasr and al-Asr. In fact, the shortest Surah in the
Quran is al-Kawthar, and the one right after that in being short is this Surah we have today
(Surat al-Asr). The Surah gives you the four fundamental principles of your belief. Your
salvation is in this Surah. The way to success in this life and success in the Hereafter is in this
Surah. They chose this over other Surahs because it gives the path you are on, the true
meaning of friendship and how your relationship with others is.
:
...
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Recommend one another to the truth (i.e. order one another to perform all kinds of good
deeds (Al-Maroof) which Allah has ordained, and abstain from all kinds of sins and evil
deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for
the sufferings, harms, and injuries which one may encounter in Allahs Cause during
preaching His religion of Islamic Monotheism or Jihad, etc). (Surat al-Asr: 3)
Allah gives an oath by al-Asr (by time). Allah gives an oath by that which He wills, on
whatever He wills. This gives honour and high regard to what Allah gives an oath by, and on
the subject matter that the oath is given to. It gives honour and it gives importance to that
which Allah gave an oath by, and that which Allah gave an oath on. We all know Allahs
words are all held in high regard, so imagine how high of a regard they must be when He
gives an oath by them. That is why when a Bedouin heard the oath of Allah:
Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to
you), just as it is the truth that you can speak. (Surat ath-Thaariyaat: 23)
He began to shake. A lot of the Bedouins knew the Arabic language. He began to shake and
he said who got Allah so mad that He needed to give such an oath? He took it to heart that
Allah gave an oath.
WHAT DOES AL-ASR MEAN?

It means time. There are many opinions but I think from my perspective or from my
experience in teaching, it is best to summarise them in four opinions and they are all
correct. We will boil them down to four opinions and as you know, the Quranic wording is
broad at times and that is why you have many opinions on certain words or verses.
THE FIRST OPINION: ALL OF TIME

The first meaning of al-Asr is ad-Dahr waz-Zamaan (
). What is meant by it is
the epic, the era, and time. Which era? There are two opinions. From the time of the
creation until The Judgment Day, or another group said from the time you were born until
the time you die. That is to show one is like a spinning wheel. Every time time passes by,
every moment and every second that passes by, a portion of you is lost. You are made of
time. Imagine yourself as if you were made of seconds and every time a second passes by, a
slice of you is cut off and a slice of you is buried.
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Ibn Abbaas said Asr means Dahr ( )the token of time, an era, age, the time period.
The Waaw in wal-Asr (
)is Harf Qasm (
)that letter is a letter of an oath.
So it is the time from the start of the earth until the final moments, or the time from when
one is born until he dies.
Why is al-Asr so important? He gave an oath by something, which means it is important. It
is important because the tests of mankind that will determine your ultimate and final
destiny occur during al-Asr (during time). They all occur during time. And it is also important
because the miracles of Allah occur in al-Asr. Among the miracles of Allah are those that
occur during al-Asr. Who is the One who makes night as a covering for you and sleep as a
repose for you? He makes the day Nushoor ( )getting up, energetic to go for your
daily work and tasks. He made sleep as a sign for you and as a miracle for you. He made the
night as a sign and a miracle. He created the night, He created the day, the sun and the
moon, all of them in an orbit flowing. All of that occurs in al-Asr, so a portion of Allahs
miracles and signs occur in al-Asr. When do those signs occur? In al-Asr. So it is important
because what determines your ultimate and final future happens in al-Asr, and many of
Allahs miracles and signs occur during al-Asr.
Time is so essential that it could be the final seconds of ones life that turn out to be the
determining factor in ones ultimate destiny. He says Shahaadah that will take him from
being permanently doomed to those who were swayed from Hellfire, on to a Heaven bigger
than the sky and the earth. If a few minutes or a few seconds can take one from the status
of being doomed to a high status of being in a garden of Heaven bigger than the sky and the
Earth, then imagine the value of time during your entire lifetime. You see how important
time is? You see how important al-Asr is? That is why Allah gives an oath by it.
THE SECOND OPINION: THE ERA OF THE PROPHET MUHAMMAD

The second opinion is that al-Asr means the era of the life of the Prophet Muhammad
sallallahu alayhi wa sallam. That is the ideal era and it is the most important era. It is the era
we consider The Golden Era, because we refer to it in everything. Our Ummah will never
achieve success or honour ever, until they refer back to that Golden Era in everything alAsr ath-Thahabi (
). For political matters, we refer to that era. If it is worship,
we refer to that era. If it is to attain any type of guidance, it is in that era. For Aqeedah and
manners, it is the era we look up to The Golden Era and the best era. That is the second
opinion.
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THE THIRD OPINION: THE END OF THE DAY

The third opinion is that Asr means the time at the end of the day. Qutaadah said in one of
his opinions (because he had many opinions on this issue), that it is the last moments of
daylight, meaning right before the sun goes down and that is usually the time that people
call it a day. They return from work, they get back home from business, they return back
home from school or from farming and they close shop. Then they begin to ponder,
contemplate and calculate the gains and losses for that day. They begin to think about the
achievements or failures for that day. Allah wants you to draw attention to the end of the
day, when you usually return from materialistic life and you are usually worldly minded at
that time. He wants you also to be Aakhirah minded and think about what you achieved or
lost in matters pertaining to the Aakhirah.
Aakhirah is a business transaction. It is a trade and Allah called it a trade. Just as you check
your profits and losses, and your achievements and failures at the end of the day, you do
the same for al-Aakhirah.
Verily, those who recite the Book of Allah (this Quran), and perform As-Salah (IqamatasSalat), and spend (in charity) out of what We have provided for them, secretly and openly,
hope for a (sure) tradegain that will never perish. (Surat Faatir: 29)
Tijaarah ( )a business transaction that will never perish. Allah called the matter of the
life after a trade, a business that will never perish unlike the businesses of this life. At a time
when you are worldly minded (at the end of the day), be Aakhirah minded as well. Allah
wants you to take advantage of your time.
One of my Shuyookh told me that his Shuyookh told him or he heard or read this. I do not
remember what it was but it stuck in his mind and when he said it, it stuck in my mind. He
said the scholars knew the true value of al-Asr (time or era) and what it meant, by looking
at a wagon or cart sellers who sell ice. The last time I made Hajj was in the mid-nineties and
back then you would see many people during Hajj in Minaa, Arafaat and Muzdalifah, they
would push a cart wagon in the very hot sun selling ice. They would be big ice blocks and if
you do not take advantage of every second and sell the ice, what happens to it? It melts. If
they slack off, if they park that wagon and cart and go relax in the tents of Minaa with one
of their friends and go idle, the ice melts. Their capital investment and their profits are all
gone. Once the ice melts and turns into useless drops on the ground, all one can do at that
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point is clap his hands in sorrow, grief and regret. There is no point in doing anything
because he has lost it all. The ice is your time that is your Asr. If you do not use it wisely,
before you know it, it will be useless drops in the alleys and pathways.
The Quran is so amazing when you look at it. Allah gives an oath by the early time of the
day when there is activity and when there is day light:

:
By the forenoon (after sunrise). (Surat adh-Dhuhaa: 1)
In the early day when you are heading to work, you are heading to school and you are
heading to business, when your deeds start and when your activities start, it is the Dhuhaa
(the early part of the day).
Soon after that, Allah says:
:
And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased. (Surat
adh-Dhuhaa: 5)
He gave an oath by daylight and soon after that, there is a promise in there. That is when He
gives an oath by the early day.
But then if you look at al-Asr, Allah says:

By Al-Asr (the time). Verily! Man is in loss. (Surat al-Asr: 1-2)
According to this opinion al-Asr is the end of the day right at sundown when everyone
returns from work and when the day is over, because the next day starts at Maghrib. In alAsr, He says La Fee Khusr (
). Why does He mention loss here? Because it is the end
of the day. If you did not take advantage of it, your ice melted. The oath by the daytime in
Surat adh-Dhuhaa is followed by a promise, because that is the start of the day. It is to
encourage you and inspire you to do good. Al-Asr (the end of the day according to the third
opinion) means it is at a loss if you did not take advantage of that day.
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THE FOURTH OPINION: SALAT AL-ASR OR THE TIMING OF SALAT AL-ASR

The fourth opinion is that al-Asr here means precisely Salat al-Asr. And another opinion we
can tag on here is that it is the timing of Salat al-Asr. Not Salat al-Asr, but the timing of
Salat al-Asr. Why Salat al-Asr according to this opinion? That is to show honour and
importance to the Salah.
In al-Bukhari, the Prophet sallallahu alayhi wa sallam said:

Ibn Umar said that the Prophet sallallahu alayhi wa sallam said whomever misses the Asr
prayer, then it is as if he lost his family and his property.
In Bukhari the Prophet sallallahu alayhi wa sallam says whomever misses Salat al-Asr, his
deeds will be annulled:

Look at these Ahaadith. This is one who misses the timing of it, not leaves it and neglects it
where he does not makes his Salah. Close your eyes and imagine a day when you have it all
and everything is going good for you. You are content in life, your job is beautiful, your
school is great, your family and your relationship with them is at its peak, and all of a sudden
you wake up one day or you walk to your house and everything is gone. Your wealth is gone,
your family is gone (may Allah protect your families), and your job is gone. How would you
feel? The Prophet sallallahu alayhi wa sallam is saying that it is even worse if one misses the
timing of Salat al-Asr.
THE SELECTED OPINION

Keep in mind the words of Allah are miraculous and the meanings of the Quran at many
times can encompass many meanings. At-Tabari Rahimahullah said the correct view on this
is that Allah gave an oath by al-Asr, which means the token of time. It is day, it is night and
it is evening. Basically, it is all of the above it is all of time. Allah did not specify a certain
time or era, so everything that falls under Asr (time) is included in this verse.
Shanqeeti Rahimahullah also took the opinion of at-Tabari Rahimahullah on al-Asr. This is
the older Shanqeeti (the author of Adhwaa Al-Bayaan), because there are many Shanqeetis
out there and many Ulamaa of them. He was my fathers teacher and I was a kid when my
father was in Madinah at that time. He was a man I wish I laid my eyes on a giant in Ilm.
There are hundreds of Ulamaa that are attributed to Shanqeeti, but if you say ashPage | 256
Shanqeeti among the learned people of knowledge today, it refers to this man (ashShanqeeti). Just like al-Kitaab means book, but if you say al-Kitaab it automatically means alQuran to us Muslims. When you say ash-Shanqeeti among the learned and knowledgeable
people, it means this Shanqeeti.
My father used to have recorded Tafseer of him that were approximately fifty years old,
which he kept close to him under his bed until they were confiscated approximately twelve
years ago by the FBI. I remember I used to listen to some of them where there were Tafseer
of Surat at-Tawbah. Among the students of this giant are Ibn Baaz, Ibn Uthaymeen, AbdurRahmaan al-Barraak, Hamood al-Uqlah, Bakr Abu Zayd and Atiyyah Saalim Rahmatullahi
Alayhim Ajmaeen. I believe Atiyyah Saalim is his number one student because he never
departed his side. He found him, he met him and he never left him until his last moments.
And Atiyyah Saalim was my teacher and the teacher of my father.
Shanqeeti wrote three Tafseers of the Quran. The final one and the most thorough one was
an amazing Tafseer where he did Tafseer of the Quran by the Quran. He wrote it in seven
volumes and when he got to verse number twenty two of Surat al-Mujaadilah, he died
Rahmatullahi Alayhi. His student Atiyyah Saalim who was the teacher of my father, my
teacher and someone I was very close to, he finished the Tafseer. Then they sent it out to
print it and it is now called Adhwaa Al-Bayaan (
).
My father informed me one time that they asked ash-Shanqeeti Rahmatullahi Alayhi, why is
it you put so much emphasis on Tafseer? He gave a great portion of his life to Tafseer, even
though he was a great knowledgeable person in Usool. He was very knowledgeable in Fiqh,
he was very knowledgeable on Aqeedah and he has booklets on that. He was a master in
many of the Islamic sciences, even in Arabic language and grammar. His answer was that he
said there is not a single opinion of the opinions of the Salaf on any verse in the Quran
except I know it. He is not bolstering, he is confiding in his students. Brilliant Ulamaa. My
father told me he heard that, and of course I trust and I love my father and I believe him.
May Allah grant him a long life full of deeds. When I returned to Madinah alone to study in
the Islamic University, I was in the company of Shaykh Atiyyah Saalim. One of the times I
asked him did you hear what my father told me? Shaykh Atiyyah said I remember the day
your father asked it, the setting we were in and the surrounding of that day. Giants not an
opinion of the Salaf on any matter except he knows it.
Now we have little cads and rascals running around portraying themselves to be Imaams of
Mufassireen, selling the verses of Allah and the Hadith for a little price to please the
enemies of Allah and the enemies of mankind. A brother came to me a few days ago, he was
truthful and I have to respect his truthfulness. He said will you write me a Tazkiyah so I can
get into a certain place to learn? I asked him some questions because I did not know him,
and I asked what is your purpose to learn? Why do you want to go learn? He was very frank
and honest, and he said he wants to learn basically to bank off of it. He said he knows so and
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so who just knows Arabic, he has an institute and he charges on each head per year. Names
he named, which I do not even know. And if you want to learn Tafseer from him, you have
to pay to learn and he wants to do the same he wants to bank off of it.
Today we have unhatched inferior Mufassireen who when calamity befalls their brothers,
the Manaabir begin to shake in unity with their shouts, one cheering the other. Tampering
in the verses of Allah, quoting Hadith and manipulating their meanings and the meanings of
Ayaat. Then when there is a historic genocide of 2, 500 to 3, 000 of our honoured beloved
brothers in Bangladesh, suddenly the pulpits are silenced. They are the hermaphrodites. I
said it before and I say it again. These are the hermaphrodites of the Ummah because if you
know the definition of a hermaphrodite, he is the one with a reproductive organ of both
sexes, and also it is one who possesses disparate and contradictory qualities in the way they
think or they talk. One way of thinking when there is loss of Muslim lives, and one way of
thinking when there is loss of non-Muslim lives.
The fault really is not on those malignant tumours as much as it is on those drifters and
floaters who follow behind them the ignorant masses. You find someone who has no idea
about jewellery but he will not trust his necklace, his wifes necklace or his ring at a jeweller
for half an hour to fix it, until he makes sure this is a trustworthy and honest jeweller who
knows what he is doing. For five minutes, he cannot trust someone with a necklace. And the
same thing with a doctor he will go and choose the best doctor and seek and pursue it. But
when it comes to his Deen, he will take it from the hermaphrodites. Instead of this taking
our topic, let us get back to our point.
Commenting on this verse, Shaykh Shanqeeti (a giant in Tafseer) took the opinion of atTabari Rahimahullah on Al-Asr, which means it is the entire time. From the beginning until
the end, or your time on earth, which in reality means all of time. Basically your time on this
earth altogether as an individual, or all of the time of creation. His opinion is nearly the
same as at-Tabari and I mention it because of how uniquely he selected this opinion and
how he supported it. He said before al-Asr, there is Surat at-Takaathur.
The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e.
till you die). Nay! You shall come to know! (Surat at-Takaathur: 1-3)
In Surat at-Takaathur, Allah is vilifying one who is occupied with this world until he visits the
grave. He does not take advantage of this life until he visits the grave.
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Then after al-Asr is al-Humazah. Allah is saying the same gathering wealth will not make
you last forever. Take a lesson and take advantage of your time, so you can succeed in the
life after.

Woe to every slanderer and backbiter, who has gathered wealth and counted it. (Surat alHumazah: 1-2)
The conclusion is since the Surah before al-Asr is in reality telling one to make good use of
his time on this earth, and the one after is doing the same, it best suits that the Surah in
between which is Al-Asr has the same theme and meaning take advantage of your time on
this earth. So he said we stick to the theme of the Surah before and the Surah after.
THE IMPORTANCE OF AL-ASR

Asr is one word and three letters in Arabic Ayn, Saad and Raa. It is one word, but big for
those who understand it. Many if not most who follow us and who are here are youth and
young in their age. They are our futures who hold a long journey ahead of them. Many
youth do not value time. Many youth and elders do not value time, but it is mostly a
problem among the youth. Lots of the youth do not know the value of time, so they misuse
it.
The Prophet sallallahu alayhi wa sallam said in a Hadith in Sahih al-Bukhari:
:

Two blessings many people incur Ghuban (( )loss) in they are health and free time for
doing good deeds.
One may have health and not direct it for either a legitimate purpose in this life or the life
after, and likewise with time. Time is a passing wheel and what passes of it, you will never
get it back. Most of the time, the elders tend to realise the value of this world at the end of
their life. They realise the value of time, and they realise it at a time when they no longer
have the health to put their time into proper usage. They cannot recant it because what is
gone is gone and the past is gone. Many times we are faced with youth who have the
resource of time (al-Asr) and they have the asset of health, yet they neglect to properly and
effectively use it. Then you have the elders who found and finally realised the value of time,
but sadly it is when they are on a walker or they are on a wheelchair, and they are back and
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forth from hospital and doctor visits. When one grows older, one begins to have wisdom
and regret a lifetime that they wasted. Even if it was not in Haraam and it was in neutral
matters, a true wise elder would regret it.
Take heed from this and take advantage. I am telling you to take advantage because it is not
late for you. You are young and you are in your prime. Take advantage in learning, take
advantage in Ibaadah and take advantage in Dawah. Do not let a minute of your life go by
wasted. The elders used to tell their students the famous quote that memorising in the
youth is like inscribing on a stone, whereas memorising as an elder is like writing in water.
My father tends to disagree with this. May Allah grant him Barakah and a long life full of
deeds, and may Allah grant him the utmost highest rank of Heaven. He is approximately
seventy five now and he says that his memory at this age is better than it was in his youth.
Al-Hasan al-Basri said I met people who were more miserly in their time than they were
with their money. You ask them for money and they will be generous in it. You ask them for
time and they are not going to give it to you. Ar-Rabee Ibn Sulaymaan used to say ashShaafiee Rahimahullah divided his nights into three portions. One portion was for writing,
another portion was for Salah and a third portion was for sleep. Not a moment to waste.
When a man approached Aamir and Aamir was a scholar who saw that this man was
possibly talking in vain, the man told Aamir let me speak to you. Aamir said if you can stop
the sun, then we can sit and talk. Meaning if you can stop time, I will sit and talk with you. If
not, I have to limit my time to that which is effective and wise. Hammaad Ibn Salamah said
about his Shaykh Sulaymaan at-Taymee that he never entered on his Shaykh except that he
was in Wudhu, he was in Janaazah or he was in the Masjid learning or teaching. Sulaymaan
at-Taymee was born forty six years after the Hijrah of the Prophet Muhammad sallallahu
alayhi wa sallam and he was a Muhaddith. Hammaad Ibn Salamah said it got to the point
that I said this man could never have time to even think of committing a sin.
When ath-Thahabi Rahimahullah documented and talked about the life of al-Khateeb alBaghdaadi, one of the things I recall he mentioned about him is that al-Khateeb alBaghdaadi would walk in the streets with a book in his hand, reading all the time. No time to
waste. Abu al-Wafaa Ali Ibn Aqeel used to say it is not permissible for me to waste a
moment of my life. If I am not using my eyes, I am using my tongue. If I am not using my
tongue, I am using my mind and thinking and contemplating about that which I learned or
taught.
OATHS IN THE QURAN AND SUNNAH

Allah gives an oath by His creation and He gives an oath by humans, by animals and by
inanimate matters. He gives an oath by Dhuhaa, by al-Layl and by al-Fajr, but the only
human that Allah gave an oath by was the Prophet Muhammad sallallahu alayhi wa sallam.
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:
Verily, by your life (O Muhammad sallallahu alayhi wa sallam), in their wild intoxication,
they were wandering blindly. (Surat al-Hijr: 72)
Allah gave an oath by the life of the Prophet Muhammad sallallahu alayhi wa sallam.
If we do not know the wisdom in any matter (this matter or other matters) or our minds fall
short of comprehending those matters that are in the Quran and in the solid authentic
Ahaadith, then one does not object. You never object because if you object, you fall under
the category of Iblees. That is what he did and that is what got him into what he got into.
: ...
He said: Shall I prostrate to one whom You created from clay? (Surat al-Israa: 61)
It did not enter his mind that Allah is telling him. He said you are telling me to bow down to
one who was created from clay? The ordeal of the Shaytaan started by objecting. If it is in
the Quran or it is in the authentic Ahaadith, you take it and submit.
:

Do not object to the texts. If we want to do Husn adh-Dhann, that is an aspect of the
Shayaateen, if not a full Shaytaan.
Everything we have on this matter falls under this Ayah:
:
He cannot be questioned as to what He does, while they will be questioned. (Surat alAnbiyaa: 23)
You do not question Allah. He cannot be questioned as to what He does, but you are the
one who is going to be questioned. One being questioned does not ask the one who is going
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to question him. You hear those that say why is Allah giving an oath? Why does Allah give an
oath? If it is to believers, they already believe. If it is to non-believers, then they are never
going to believe.

...

:
And even if you were to bring to the people of the Scripture (Jews and Christians) all the
Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc), they would not follow your
Qiblah (prayer direction). (Surat al-Baqarah: 145)
If you bring them every sign of Allah, they are not going to follow. They say why did the
Throne of Allah shake to the death of Sad? I cannot believe it. It is authentic, but I cannot
believe it.
WHY ARE THERE OATHS IN THE QURAN AND SUNNAH?

In matters regarding oaths, sometimes the Ulamaa draw wisdom from the principles of the
Quran and Sunnah, and the sayings of the Salaf. Now let me mention three points that they
give about why there are oaths in the Quran and in the Ahaadith.
First of all, with languages spreading and the Quran being widely read in English, many
forget that the Quran was revealed in Arabic. Arabic is the language of the Quran and it
was the language it was revealed in. An oath in the Arabic language is to confirm matters.
Even if one knows them and if they are beyond a doubt, oaths come in the Arabic language
to confirm. That is part of the Arabic language and the Quran uses that, because the Quran
came in the peak of the eloquency of the Arabic language. That is point number one.
Point number two is that a believer gains more faith with matters like oaths. There is no
reason to deny that and there is nothing wrong with bringing other matters and means to
confirm ones belief. Ibraheem alayhis-salaam said:

...
: ...
My Lord! Show me how You give life to the dead. He (Allah) said: Do you not believe?
He [Ibraheem] said: Yes (I believe), but to be stronger in Faith. (Surat al-Baqarah: 260)
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This is Khaleelullah. He said yes I believe, but I want to be stronger in my faith. So it gives
more strength to ones belief.
The third point is to give attention and importance to matters. Oaths give importance to
that which the oath is given by, and that which the oath is given on. You know the
importance of what Allah gave an oath on and by. In volume one of his Fataawa, Ibn
Taymiyyah Rahimahullah said Allah gave an oath by some of His creation to honour it to
give it value, to give it attention and to give it praise.

By Al-Asr (the time). Verily! Man is in loss. (Surat al-Asr: 1-2)
Here Inna is Tawkeed, which means emphasis, assurance and confirmation. The Laam in La
Fee also means emphasis, assurance and confirmation. The Laam in La Fee is also Tawkeed.
So there is the assurance of the oath, there is the assurance of Inna and there is the
assurance of La.
An oath is to honour what is said and to confirm it. Look in the Quran.
And they ask you (O Muhammad sallallahu alayhi wa sallam) to inform them (saying): Is it
true (i.e. the torment and the establishment of the Hour; - the Day of Resurrection)? Say:
Yes! By my Lord! It is the very truth! And you cannot escape from it! (Surat Yunus: 53)
...

:
Those who disbelieve say: The Hour will not come to us. Say: Yes, by my Lord, it will come
to you. (Surat Saba: 3)

:
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The disbelievers pretend that they will never be resurrected (for the Account). Say (O
Muhammad sallallahu alayhi wa sallam): Yes! By my Lord, you will certainly be
resurrected, then you will be informed of (and recompensed for) what you did, and that is
easy for Allah. (Surat at-Taghaabun: 7)
Three occasions where the Prophet sallallahu alayhi wa sallam gave an oath. In fact, Allah
says give an oath. These are matters of resurrection and that is to draw attention to the
resurrection, because it is an essential and important matter.
There are other matters in the Ahaadith.
Many Ahaadith he gave with an oath like that. He is honest, he is trustworthy and he gave
an oath. In fact, he was ordered by Allah to give an oath at times, so we can take heed, so
they can get our attention and so it can be held in a higher status and regard.
THE OATHS OF HUMAN BEINGS

Allah gives an oath by what He wants and wills of His Creation. We only give an oath by
Allah. The Prophet sallallahu alayhi wa sallam said in the authentic Hadith:

It is in Musnad Ahmad and it is authentic. Whoever gives an oath by other than Allah, then
he has committed Shirk.
The authentic Hadith that you all know in at-Tirmidhi and al-Haakim:

Whoever gives an oath by other than Allah, he has committed Shirk or Kufr.
If one gives an oath by al-Asr, by his parents, by his parents life or by his parents grave, has
he become a Kaafir just by saying that? The answer is two folds. If he gives an oath by other
than Allah believing that which he gave an oath by is at the level of Allah or a higher status,
or has power or sacredness like Allah, then he has negated his Deen.
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If it was a slip of the tongue or a random oath he gave, it is a sin and it is minor Shirk. He
honours his parents and he gave an oath, but he does not honour them anywhere close to
Allah or equivalent to Allah or anywhere above Allah. He should seek forgiveness from Allah
and some scholars say even say Laa Ilaaha Illallah, even though it did not negate his faith
because it is a smaller Shirk.
There is no problem in one giving an oath. If you look into the Sunnah, you will find that the
Prophet sallallahu alayhi wa sallam gave nearly eighty oaths. At times, Allah even ordered
him to give an oath. However, some scholars said it is best for one to preserve his oaths and
keep them for matters of substance. If it is not a matter of substance, they say not to give
the oath. Why? They use the verse of Allah where Allah says:
: ...
...
And protect your oaths (i.e. do not swear much). (Surat al-Maaidah: 89)
Some use the Hadith in Sahih Muslim where a man came to the Prophet sallallahu alayhi wa
sallam and asked him questions. The Prophet sallallahu alayhi wa sallam gave him answers
and the man said he is going to apply what he learned. The Prophet sallallahu alayhi wa
sallam said:

By his father, he succeeded if he is truthful.
The Prophet sallallahu alayhi wa sallam is giving an oath by his father, and the Ulamaa have
opinions on this. The first one is that it is a Shaath ( )it is an odd narration.
Number two is that Ibn Abdil-Barr said it was a mistake by one of the narrators, and it was
really:

He succeeded by Allah. Ibn Abdil-Barr said one of the narrators in the chain made a mistake.
The third opinion is that it was said before the prohibition came regarding giving an oath by
other than Allah.
Ibn Masood Rahimahullah said:
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If I were to give an oath by Allah on a lie, it is better than to give an oath by other than Allah.
Meaning if I were to lie in an oath by Allah and use the proper name of Allah, that is better
than to give an oath by other than Allah and be truthful.
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CLASS THIRTEEN
We gave part one of Surat al-Asr last week. This will conclude Inshaa Allah Tafseer Surat alAsr and this is the proof on the four fundamental principles. Surat al-Asr is the proof on the
four fundamental principles. The last point we spoke about last week was that Allah gives an
oath by that which He wills, and humans only give an oath by Allah. Allah can give an oath
by creation, but we can only give an oath by Allah. Let us go back to the term wal-Asr.
DO NOT WASTE TIME

Allah gives an oath by al-Asr to show the value of time. Therefore, do not waste time. Keep
in mind that the Shaytaan has tactics in killing your time. That is why when it comes to good
productive stuff that benefits you in the Hereafter and even in this world, he casts boredom
and laziness on you. Be alert for such tactics and know how to deal with them. If it is
something vain or sinful, the Shaytaan puts joy to it and that is one of the traps of the
Shaytaan. You find that one for example can stand in a parking lot when he sees a friend, he
will talk to the friend and hours and hours would go by, possibly backbiting or maybe even
just vain talk. Hours go by and one feels as if it is only a few a minutes. Maybe it is even
neutral stuff that is talked about (maybe it is Mubaah). The Shaytaan does not care as long
as he can keep you away from obedience, out of envy that he does not want you to do that
which he is deprived of.
Suddenly you go home and you are too bored to stand up for five minutes in Qiyaam al-Layl,
or in Salat al-Ishaa or Salat al-Fajr the Imaam reads what the Prophet sallallahu alayhi wa
sallam used to read and one starts to shake his legs, move in boredom and start looking at
his watch or in the sky. That is what you see in their appearance and what is in the heart
could even be possibly more. You find people who are sitting with friends at such ease and
peace, fully attentive and engaged into conversation as if they have no worries. And
basically if you ask them, they will probably tell you we forget our worries when we are
talking to our friends. And if he breaks for Salah, suddenly the Shaytaan comes to him and
reminds him of the stresses of life and school, tests and appointments, kids and other
matters to distract him from that which benefits him in the Hereafter. For a true believer,
the coolness of his eyes is Salah and Dhikr. The Quran and Sunnah states so. Today the
coolness of the eyes has become in everything outside or except Dhikr and Salah.
So Allah gives an oath by al-Asr (by time) to draw attention to time. You are made of time.
You are made of seconds, minutes, hours, days, months and years. You are made of that.
When today leaves and today ends, you buried a portion of you. That is what you have to
think. When you pray Salat al-Maghrib every day, that is end of our day (at Maghrib) and
after that is the beginning of the following day. You have buried a part of you right there
and then. One is like a building your age may be twenty so you are twenty storeys up, or
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maybe you are a seventy five storey high rise. Every day that goes by, a brick is taken off
that and placed in the Hereafter. Every sunrise and then sundown that you do not gain
deeds is a day you will regret. If it is in Haraam, we all know that. If it is normal Mubaah
stuff, it will be regretted because you did not gain a higher level in Jannah. You are made up
of time. Time passes and we enter Jannah based on what we invested in our time.
:

By Al-Asr (the time). (Surat al-Asr: 1)
That is why Allah gave an oath by al-Asr. Minutes passing are your principal and they are
your capital. Every day that passes by, you bury a day out of your life.
THE SUBJECT MATTER OF THE OATH

What is the subject matter of the oath? What is so important that Allah wanted to give an
oath about it? What is so important that He wanted to draw our attention to look into?

:
Verily! Man is in loss. (Surat al-Asr: 2)
The subject matter of the oath is that everyone is at a loss. Allah is giving an oath on al-Asr
that mankind is at a loss.
What is the relationship between choosing al-Asr to give an oath by, and the fact that
everyone is at a loss? Why did He not give an oath for example by one of His many other
creations right here in the Surah? Asr is your life. It is the token of time and how you use
your Asr (your time) is a determining factor in whether you will be among the winners or
among the losers. So it best coincides that time be what Allah uses to give an oath by and
Allah makes the best of all choices.

:
Insaana (( )mankind). If you are mankind, this applies to you. Insaan is all mankind.
There is a dispute some said it is a Kaafir and some said it is all mankind, and it is probably
more correct to leave the Quranic verses general like in this one, if there is no proof to
restrict it. That was the opinion that ash-Shanqeeti went by.
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MANKIND IS AT A LOSS
KHUSR COMES IN A NOUN FORM

:
Laam in La Fee ( ) is to confirm. We talked about that last week. Khusr (( )loss)
comes in a noun form, instead of a verb. Khusr comes as a noun instead of as a verb, to give
an everlasting and powerful meaning. Allah did not say Khaasir ( )he is losing. Allah
did not say La Qad Khasir (
)he is losing. Allah said Khusr in a noun form.
Let me give you an example to better understand how delicately the linguistic words of the
Quran were chosen. One can be a millionaire and he loses a thousand dollars, so he is a
Khaasir. He is a millionaire and what is a thousand dollars to a millionaire? He is a Khaasir,
but he is not a total loser because even though he lost, a thousand dollars is really nothing
for a millionaire. Now if that same millionaire lost billions, now he is in debt and now he is
encircled with loss, then the term Khusr (complete loss) applies to him. He is no longer a
Khaasir. He is in Khusr he is encircled in loss. Khusr means complete and total loss,
encompassed and ceased totally by loss, encircled by loss, at loss from head to toe.
WHY IS KHUSR MENTIONED AS A NAKIRAH?

Is it La Fee Khusr or is it La Fee al-Khusr (
?)It is La Fee Khusr and it is mentioned
as a Nakirah (). That is Nakirah La Fee Khusr instead of La Fee al-Khusr. There is two
reasons for this (Khusr as a Nakirah over al-Khusr). Number one it comes to show how big
of a loss it is. That is why it is mentioned as a Nakirah La Fee Khusr instead of La Fee alKhusr. Arabic people use Nakirah without Al to show something that is mighty and
devastating and how big it is, so this is to show how big of a loss it is.
ALLAH USED FEE INSTEAD OF ALAA

Another linguistic lesson is that Allah used Fee (( )in) instead of Alaa (( )on). In
another verse when Allah talks about guidance, He says:
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: ...
They are on (true) guidance from their Lord. (Surat al-Baqarah: 5)
He did not say Fee over there. Why did He use Fee instead of Alaa here? Because he is fully
surrounded deeply with loss. He is not on a loss (he is not Alaa), which may appear to
indicate a slightly lesser degree of a loss. He used Fee to indicate how big of a loss it is. He is
in total loss. He is not near or close to a loss, he is encircled in a loss.
All those unique detailed linguistic lessons show how big of a loss we are talking about over
here. The loss here is not a transaction or two, it is not a season or two, it is not a semester
or two, it is not a quiz, it is not a test and it is not a business deal. This loss here is loss of a
capital, it is loss of profits and it is complete debt and major loss. It is also not a temporary
loss, it is an everlasting loss. If one is in Hell, he is doomed, Nasalullaha al-Aafiyah (
) . If he is in Heaven then he may have not gotten the highest rank that he should
have gotten, so it is a loss right there too.
A PRACTICAL EXAMPLE PERTAINING TO THIS SURAH

Let me give you a practical example as it pertains to this Surah. The first one is a winner, the
second one lost his profits, and then the third one is one who lost his capital and his profit,
and he is in debt.
You return from work or school and we said al-Asr may mean the time at the end of the day
when someone begins to think about what he did during that day. You return at night, you
visit relatives, you teach your kids Quran, you play with them, you make Salah (Fardh or
Nafil) and you may have relationship with your wife. Maybe you review Quran, maybe you
go online and listen to a lecture or maybe listen to Qur'an. Maybe you go working out with
the right intention or maybe even sleeping and taking a nap with the right intention. If you
intended and you said I want to get a few minutes of sleep so I can reenergise after this long
day, so I can wake up for Qiyaam and it will help me get up for Qiyaam. There is a Hadith
that the Prophet sallallahu alayhi wa sallam said get some Qayloolah ( )during the day
(sleep or nap during the day) so it will help you wake up at night. So that is a winner because
he used his time to his advantage. That is number one.
Number two is someone who came back from a bad day. He usually comes back from work
or school upset, thinking or worried. You are brain storming and you are sitting there just
merely thinking about what happened. Anything you do idle where you are not gaining
deeds, you are at a loss and you lost profit. You may have not gotten sins. We are not saying
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you got sins for sitting there thinking and drooling over what happened, but that same time
is a loss because you did not take advantage of that time. What does the Surah start with?
Al-Asr (time). Any business man will tell you that money you have which you stack away
and it is not invested is money lost. Money not invested is money lost. Take it and say time
not invested for your Aakhirah is time lost. It is so simple to get Ajr. In fact, with the right
intention there is nearly nothing you cannot get Ajr on. You go work out with the right
intention Ajr. You sleep and take a nap with the right intention Ajr. You play with your
kids Ajr.
Now the third scenario is one that will return from work and use that time to hang out with
his friends. What is a common epidemic today in settings? Backbiting, gossip, watching that
which is prohibited, maybe listening to the instruments of the Shaytaan, sitting with your
friends or going on the net and typing away in the honour of those dead and alive. You see
and hear of rogues who do not know if they will wake up Muslim or otherwise, performing
dissection and anatomy with their tongues on the honour of people whose destiny is now
with Allah. There is people who are a done deal. They are now with Allah and Allah is
dealing with them. Then you have people who perform dissection on those whose souls are
possibly inside green birds tending to the rivers of Paradise, eating from the fruits of Jannah
and returning to hang on the throne of Allah. All that while some rogue is sitting dissecting
them with his tongue, and he himself does not know whether he will wake up as a Muslim
or a Munaafiq.
Allah prohibited backbiting amongst two people for moments. If two people for just a few
moments backbite, it is considered a major sin. That is backbiting and that is a major sin if it
is only for moments and just amongst two people. It is a major sin when it is among two,
and the reality if you think about it is when two people talk about someone, each party
departs and possibly forgets that which they said and go about their way. That is a major sin
and backbiting, even if they forgot about it on the spot. That is among the major sins. Now
imagine a sin like that when it is among a group and how big of a sin it is when it is in a
group. Now take it further and imagine the sin when it is put on social media for the world
to see, not for this time period, but for generations to come and possibly until the Judgment
Day.
Wallahi one who truly believes in the Aakhirah and the punishment of the grave and lets
that register in his mind, he would never go to that extreme. One will lie in his grave with
torment seizing him from every angle for hundreds or possibly thousands of years until the
trumpet is blown, for words he posted on the net. He thought they were nothing, but to
Allah they were very severe. I say amongst the most dangerous sins after Shirk are the sins
that pertain to the rights of others. Be careful in your time. That is why we are mentioning
this, because this is stuff that happens during your time. We deal with the Ghafoor ArRaheem. When you read about the mercy of Allah and the Shafaaah, you get ecstatic in
hope. There is a type of sin that is a double-edged sword, and that is the sins that transgress
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upon others like killing, backbiting, taking the property of others and slander of others. You
can raise your hands in two seconds and ask Allah for forgiveness. You are dealing with the
Ghafoor Ar-Raheem, but there is another right pertaining to the human who is going to
come and request it from you when you stand before Allah.
When people pass over the Siraat, it is obstacle after obstacle and terror after terror. Allah
called it:
...
:

The earthquake of the Hour (of Judgment) is a terrible thing. (Surat al-Hajj: 1)
The wait for the Judgment Day is terror, the questioning before Allah is terror, the Mizaan is
terror, getting the books and walking on the Siraat is terror. Now finally you made it through
all that and you are on the Siraat. You are crossing as-Siraat and there are people who are
making it to the front yard of Jannah.
In a Hadith narrated by Abu Saeed al-Khudri in Sahih al-Bukhari, the Prophet sallallahu

When the believers cross over Hellfire (over the Siraat), they stop at an arch bridge called alQantarah ( )before they get into Paradise. What is that bridge for? They will be given
retribution for injustices between them until they are fully purified. Then after they are
purified from rights amongst each other, then they will be told you can enter Jannah.
Qantarah may be the last portion of as-Siraat, but I believe from what I read that it is
actually another bridge a second smaller bridge after as-Siraat that is like a detour for
believers of this Ummah who have rights amongst each other, before they get to step on
the front yard of Jannah.
What I just told you sit and imagine it before you. Whoever contemplates and fully realises
the Aakhirah, and when you think about it as it is happening before you, you could never
commit a sin like this. Can you imagine the excitement? You pass all through all those
phases, one after the other. You just finished passing the claws (Kalaaleeb ( ))that
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take you and pull you from the Siraat into Jahannam. You just passed that phase. Just as you
are about to put your foot in the front yard of Jannah, one group goes forward to the front
yard of Jannah joys, and another group goes to al-Qantarah to settle the disputes that they
had between Muslims and get purified before they are allowed to enter the front yard of
Jannah.
Is anyone worth stopping you for a millisecond from putting your feet on the front yards of
Jannah? Imagine with me. I ask you by Allah to imagine with me that you are on the
Qantarah. Jannah is an eyesight away, you can see Jannah from the Qantarah. You are
getting sins of someone you despised so much that you spoke about him and slandered him.
Can you feel the agony you are going to be going through? After this point, Allah is going to
remove all hard feelings.
: ...

And We shall remove from their breasts any (mutual) hatred or sense of injury (which they
had, if at all, in the life of this world). (Surat al-Araaf: 43)
But at this point, you are going to feel the pain of it. Can you feel the agony of being
imprisoned on the Qantarah, watching your level in Jannah from Firdaws drop down and
down and down and down, at an eyesight away from you? Can you imagine the agony of
seeing people in the front yard of Jannah some people possibly crowded about Ibraheem
alayhis-salaam, some people going to Nooh alayhis-salaam to meet with him, some people
going with Aishah to meet the wife of the Prophet sallallahu alayhi wa sallam, some going
to meet Khaalid Ibn al-Waleed and Abu Ubaydah, and they are smiling and joyous. They
made it to the front yard of Heaven and you are there on the Qantarah getting your ranks
stripped down one after another, for something you said about a believer or something that
you took away from the rights of a believer. The one you despise so much, is he worth the
most valuable asset that you have? Your ranks in Jannah.
If indeed you want to backbite, then slander your mum and your dad, your Shaykh or
someone you really love because if you get stopped on the Qantarah, it will be your mum
and your dad getting their ranks higher while yours gets lower. Why did the Prophet
sallallahu alayhi wa sallam call someone who transgresses on the rights of another
bankrupt? Ask people who know finance if someone has no wealth (zero), do you call him
bankrupt? No, you do not call him bankrupt. Someone you refer to as bankrupt is not
someone who never had anything, but it is someone who had a lot and then lost it. Those
who slander, backbite and transgress on the honour and the rights of others, they have lots
of deeds. In one Hadith, the Prophet sallallahu alayhi wa sallam said like:

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Huge mountains of deeds, but they become bankrupt and they lose it all. They hit someone
and he takes some Ajr. They slander and that person gets some Ajr. You really get amazed at
how loose some tongues are and how released some jaws are when it comes to the honour
of their brothers, because they do not really comprehend these. The Aakhirah in them is not
really deep in their hearts.
Basically we gave scenarios right now of how one took advantage of the hour and became a
winner, the middle one was a loser because even though he did not commit sins, he did not
gain any Ajr and that is considered a loss. Time not invested in the Aakhirah is a loss. And
the final scenario we took is not only one who did not gain Ajr, but he gained sins and he
became a bigger loser or has a bigger loss. He did not spend his time positive or neutral, but
he actually spent it to accumulate sins. What makes one at a deep loss (La Fee Khusr) is that
he brought this onto himself with his own actions. No one forced him and no one put a gun
to his head and told him. It was his choice through his body parts and those will be testifying
against him on the Judgment Day. So the first reason for Khusr instead of al-Khusr is to show
how big of a loss it is. That is why it is mentioned in a Nakirah.
LOSSES ARE LEVELS

The second reason for Khusr (Nakirah) over al-Khusr is Tanwee ( )that the losses are
levels. Look in the Quran and there are many verses.
...

:

Say (O Muhammad sallallahu alayhi wa sallam): The losers are those who will lose
themselves and their families on the Day of Resurrection. Verily, that will be a manifest
loss! (Surat az-Zumar: 15)
:
respect of (their) deeds? (Surat al-Kahf: 103)

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:
They are those for whom there will be an evil torment (in this world). And in the Hereafter
they will be the greatest losers. (Surat an-Naml: 5)
So the Quran gives levels of those at loss. You have a Khaasir and you have an Akhsar
(), meaning there are levels. Not all losers are on the same level. Here it is one
completely encircled with loss (Khusr). That is the second reason for the linguistic use of a
Nakirah (Khusr) instead of al-Khusr.
WHY DOES THE SURAH GENERALISE AND THEN MAKE

EXCEPTIONS?
Except those who believe (in Islamic Monotheism) and do righteous good deeds, and
recommend one another to the truth (i.e. order one another to perform all kinds of good
deeds (Al-Maroof) which Allah has ordained, and abstain from all kinds of sins and evil
Notice how Allah generalised that everyone is at a loss and then drew an exception.
Everyone is at a loss that is the verse, and then He made the exceptions. Illaa ( )is the
exception. Why did the verse not state that everyone succeeds and then make exceptions
for the losers? For example, why was the verse not everyone is a winner, except? Why is it
everyone is at a loss, except?
The reason is because the verse goes to reiterate what I mentioned the week before last,
that usually the majority are vilified. So Allah generalised based on the fact that the majority
are the ones who are astray. I mentioned not last week but the week before last, four or five
verses showing that the Quran mentions the majority in a vilified way, and that those
people who are on the truth are usually a minority and they are praised. I mentioned
approximately four or five verses for each side.
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...

:

:

And most of mankind will not believe even if you desire it eagerly. (Surat Yusuf: 103)
That is the reality. What Allah stated is the reality, no doubt. That is the Quran, that is the
word of Allah The Creator. The world has seven billion humans on it. Out of the seven
billion, 1.6 Billion fall under the name Islam. Out of the 1.6 Billion, you have to start
cropping out. You have to crop out those who do not make the Salah, crop out those who
have major corruption in their Aqeedah like major Shirk, then you have to crop out the
Shiah and go on and go on. How much do you have left?
The Arabic language comes like that. If the majority were hungry and there is only a few
who are left, you say everyone was hungry, except (an-Naasu Jaaoo Illaa):

If everyone accepted your wedding invitation except three or four people, you say an-Naasu
Ataw Illaa:

People attended my invitation, except (meaning the majority attended).
If most did not accept your wedding invitation, you would flip it around. You would say Lam
Yatee Illaa:

No one attended, except.
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That is the proper Arabic language you start with the general majority of something and
then you draw the exceptions.
Here, Illaa is to show that those at a loss are the majority, which is consistent with the more
direct verses we mentioned two weeks ago.
ALLAH DID NOT MENTION WHY MANKIND IS AT A LOSS

Note when Allah said all mankind are at a loss, He did not tell us why they were at a loss. He
did not say they are at a loss because they gamble, because they drink, because they
fornicate, and the list goes on and on. He did not say that. He did not give us the details of
why they are at a loss. He could have said:

He could mention characteristics of those and why they are at a loss. Instead, Allah told us
those who are exempted and the qualities of the winners. He went to tell us the quality or
the outline of the winners, instead of telling us the details of those who are at a loss or the
losers. Why? Because speaking about the losers is endless it will go on forever and ever.
There are so many characteristics and so many types. There is many reasons for being a
loser, but the outline for being among the winners and the ones who are successful is
simple. It is a simple and easy outline to follow. What are they? They are the four
fundamental principles that we have been talking about for the past eleven or twelve
classes that we have been teaching.
That is why the Quran in other verses speaks about the straight path as a singular path, and
even in some Hadith. It is a single path and it comes in a singular form. When He speaks
about other paths, it comes as plural:

...

:
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And verily, this (i.e. Allahs Commandments mentioned in the above two Verses 151 and
152) is my Straight Path, so follow it, and follow not (other) paths. (Surat al-Anaam: 153)
Siraatee (( )my path) is singular one simple path. Subul (( )the deviant paths) is
plural. So the right path comes as singular and the deviant path comes as plural.
THOSE WHO BELIEVE

IMAAN IS THE FRUIT OF KNOWLEDGE
: ...
This is the first principle of the four fundamental principles that the author of Usool AlThalaathah called the first of the four fundamental principles of the introductory principles
in the book. You remember he said the first principle is to know to know Allah, the
Prophet Muhammad sallallahu alayhi wa sallam and the Book. Why do you need to know
about Allah, His Prophet Muhammad sallallahu alayhi wa sallam and the Book? In order to
believe (Aamanoo ()). Knowledge is what gets you to believe in Allah, His Messenger,
books and angels. We do not need to talk about this since it was covered in detail when we
talked about the first of the four fundamental principles.
What may confuse someone though is that the author in our book right before us
mentioned the principle as knowledge. Here when we look at it in Surat al-Asr, the verse
says Imaan, but the author mentions it as knowledge (knowledge in Allah, the Prophet and
the Book). That is because the author is trying to get this principle of Imaan to you, but the
only way you can get Imaan is through knowledge. Can there be real Imaan without
knowledge? No. So that may cause a confusion as to why the author mentions it as
knowledge, and in the Surah he uses as proof it is mentioned as Imaan.
Imaan is the fruit of knowledge and it is derivative from knowledge. That is why in number
one the author says knowledge, and note he specified knowledge in Allah, the Prophet and
the Book. There cannot be Imaan without knowledge. Can you get an orange without a
tree? The tree is knowledge, and the fruit (whether it may be an orange or an apple) is
Imaan. The tree is knowledge and you cannot get fruit without a tree. So when the author
said knowledge and knowledge in Allah, the Prophet and the Book, it means Imaan in this
verse because the purpose and goal of your knowledge in those matters is to have Imaan in
them.
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THE MEANING OF IMAAN IN THIS VERSE

WHY DID ALLAH NOT DETAIL IMAAN?
Why did the verse in Surat al-Asr not tell us what to believe in? Allah said:
Allah said except those who believe, period. He did not tell us in detail what the aspects of
believing are, and here there is three points I want to mention. Allah did not detail Imaan in
this verse because A it is obvious, B it is known, and C there is plenty of verses
throughout the Quran and Hadith to know what Imaan is, that clarify this matter and
situation.
For example, I have one car and you came with me in that car. On our way leaving right
now, I hand you the keys and I tell you go pull my car. I am standing on the sidewalk and I
say go pull my car. Would it make sense for me to say go pull up my red Chevy or whatever
car I have, with the license plate so-and-so? You just came with me so you know what car it
is. You know which car it is so I just say go pull up my car. Same thing with Imaan.
IT ENCOMPASSES ALL ASPECTS OF IMAAN

The second point is when Allah left Imaan open ended, it is to believe. Leaving it open
ended like that means to believe in all of what one is supposed to believe in (all of Imaan),
not one aspect and leave other aspects. When Allah left it open ended, it becomes general
to encompass all of Imaan so that it includes Imaan in Allah, the angels, the books, the
Messengers, the Qadhaa and Qadar, and the details of all of that.
IT MEANS BELIEVING IN THE GUIDANCE OF ALLAH

The third point is when Allah left believing open ended, it meant believing in the guidance of
Allah and not every myth, fable and superstition that you come across. For example, we
have solid Hadith and even before that we have Quran pertaining to the punishment of the
grave or matters of the Aakhirah that tear a heart in fear, yet some people do not get
moved by it because the Imaan is not fully rooted and there is also lack of understanding of
the Quran. But then you get a story and you can smell it is fabricated a million miles away.
For example, someone got buried and the guy who buried him dropped his wallet in the
grave, then when everyone was sleeping at night he remembered his wallet, so he went and
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dug up the grave to get his wallet. No one has seen it but him, and then he found that body
charcoaled and his face was flipped opposite of the Kabah. And then to top it off, you scroll
down and you find if you do not pass this on to ten people, you are going to die or your
family members are going to die. When Allah said to believe here, it is to believe in the
verses (Imaan in the guidance). Islam does not want you to be fable-minded. A believer is
clever and astute, a believer is smart.
When the Prophet Muhammad sallallahu alayhi wa sallam went to Israa and the Quraysh
got a hold of Abu Bakr, they said now we got Abu Bakr (the Siddeeq). This was before the
Prophet sallallahu alayhi wa sallam got to him. They said listen to this one Abu Bakr, your
friend came up with this big one. Can you believe your friend went from Makkah to Aqsaa
and then to the seven skies, and returned in less than one night? The man who is called asSiddeeq, he was a believer (those who this verse talks about). He was a believer in guidance,
not a fable-minded man. He set the rules straight and he said the statement straight in a
few words. He said if he spoke it, it is the truth:

Meaning you guys are probably liars, but if this really came from the Prophet Muhammad
sallallahu alayhi wa sallam, it is true and it is a done deal. If it is in the Quran or if it is in the
authentic Hadith, whether it enters your mind or it does not enter your mind, we really do
not care about your mind, but do not be gullible to believe in everything you hear.
THOSE WHO DO GOOD DEEDS

: ...

Amilus-Saalihaat (
) those who do good deeds. This is the second one. The
first one is believe (Aamanoo) and the second one is do good deeds (Amilus-Saalihaat). In
fifty one verses, Allah directly combined between Imaan and good deeds. Imaan must have
actions and conduct. Note the order of how action comes after knowledge. There can be no
good deeds except after Imaan, which cannot happen without knowledge. So knowledge
then Imaan (one and two or you can put those at the same level actually), and then the next
one is to act on it.
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THERE IS NO IMAAN WITHOUT ACTION

This is proof that there is no Imaan without action. Those you confront about performing
actions of Islam and then you know you get the answer always that Imaan is in my heart.
When combining between Aamanoo and Amilus-Saalihaat fifty one times, the Quran in
reality declares them liars (those are liars). We are not talking about someone who said his
Shahaadah in Dhuhr and before Asr he died and you say oh is he a Muslim or not? He did
not have the opportunity to exercise any of the actions in Islam and we are not talking
about exceptional situations like that where the timing of any obligatory act never occurred.
We are talking about deceivers who live a lifelong time void of deeds and when you
approach them, they say Imaan is in my heart.
Imaan is like a seed in the heart and it is also like a seed when you want to grow a flower. If
you do not give that seed water, if you do not care for it and if you do not nourish it, what
happens to that seed? That seed dies, it never grows. If that seed stays there for two or
three weeks with no action and no care for it, that Imaan (that seed) dies and becomes
worthless, so you need deeds to liven your heart. Al-Imaan Hayyaat al-Quloob (
)Imaan is your internal life. Wal-Amalu Hayyaat adh-Dhaahir ()

and actions are your external life. Nothing can have life internally and not externally, or
the opposite. And if they do have life one way and not the other, it is going to be temporary
and the other missing half is going to kill the other half.
Those who say they believe and stay weeks, months or years void of action yet claim Imaan,
they in reality have the traits of the Shaytaan, Kuffaar Quraysh or even Firawn. Look at the
verse of Allah:
: ...

And they belied them (those Ayaat) wrongfully and arrogantly, though their own selves
were convinced thereof [i.e. those (Ayaat) are from Allah, and Musa is the Messenger of
Allah in truth, but they disliked to obey Musa, and hated to believe in his Message of
Monotheism]. (Surat an-Naml: 14)
Allah is talking about the Kuffaar. They belied in the Ayaat, though their own selves were
convinced. Allah who knows in the hearts said internally in their hearts, they had Imaan.
They internally had conviction, but their outer actions resisted and they were declared as
disbelievers. Those who claim to believe and are void of actions in their lives resemble
Firawn because deep down Firawn was like this category among those who believed in
his heart. How? Pay attention. Between the status of Firawn where he used to say:
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: ...
And him saying I believe in the Lord of Musa (which he said in his last moment), there is
moments between the two. When one gets afflicted, he usually turns to that which is
genuinely in his heart. You see someone astray for fifty years or more or less, he may be in
the peak of his arrogance and then he gets told he has cancer and he is going to die, then
suddenly he turns to Allah. I recently heard of someone from his family member who used
to go to the extent that the curse of Allah was on the tip of his tongue. He goes to the
hospital in a very painful disease, and suddenly this arrogant tyrant who used to slander and
curse Allah is telling his family to teach him how to make Salah and he begs them for
forgiveness for violating their rights.
What makes the hidden truth surface in that hardship? Does one acquire the truth so
suddenly and drastically after being ill, or was it buried within him and it got dusted off with
a calamity? Usually, those sudden and drastic changes like that are the result of the truth
being buried. The calamity comes and dusts off that and the truth surfaces. It is like a red
carpet, probably the best way to explain it is like a red carpet over time, especially in our old
countries (the dust is in that region). You take a stick which is like the calamity, you hit that
red carpet and the red colour resurfaces.
The point is the truth is in a lot of the Kuffaar who Allah spoke about. Allah said:
The truth is within them. They are certain about the truth in their hearts, but it was useless
because there was no acts to follow along with it (the acts of the tongue and the acts of the
body parts). The truth was hidden in Firawn, but it did not help him because there was no
act. In fact, the acts resisted that which was in the heart. The summary and point is that
internal belief in Imaan must coincide with the external belief, which is action. If one claims
he has internal belief and time and time and time passes with absolutely no external
practice, he is not a believer.
The best example that I have been using for possibly two decades is in matters of life. When
we deal with each other, would one be satisfied with another person with just the heart
belief (heart love)? If you do not accept matters in this life with the heart only, then how can
you expect that they be accepted in the matters of the life after? If a husband tells his wife I
love you and I love you and I love you all day and all night, yet he does absolutely nothing to
show that love (no job to support her, does not take care of the kids, does not help her
around the house, but sits on the couch all day and tells his wife he loves her), what is the
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common statement that the wife says? If you love me, you would show it. And then of
course she is going to go to the Shaykh and file for Khula. If you do good in work or in
school, your teacher, your boss or whatever it is says I like you. You did absolutely great, he
showers you with the most eloquent praises and he loves you. Your natural reaction is if I
am all that then show me. If I am good then where is the grade? Where is the A-plus?
Where is the promotion? Where is the raise?
ACTIONS WITHOUT IMAAN

The flip side of this is action with no internal Imaan is very dangerous as well. The peak of
deeds is for the apparent deeds to coincide with the internal Imaan. Those who have deeds
with no internal foundation have in reality aspects of the Munaafiqeen (the hypocrites) and
flip floppers. Those are the people who you really find with relapse those are the relapsed
in their belief. The ones who relapse are this kind of category. You see him with the
appearance that he is a true devout Muslim. To you it appears like that, then suddenly he is
the total opposite. Those are the people who really in reality had the external but were
hallow internally.
Let me give you an example. All this is cleared by examples, that is why I have to give you an
example for each one of these. Early in this century, there was a man called Abdullah alQaseemi. He lived from 1907 to 1996, he was born in Saoodiyyah and he exiled himself to
Egypt. He wrote books defending Islam, he wrote books defending Imaam Muhammad Ibn
Abdul-Wahhaab, he wrote books refuting sects and he wrote books refuting atheism, and
this was in the early part of the century. Abdudh-Dhaahir Abu Samh (one of the Imaams of
the Haram back in the days who died in 1952 Rahmatullahi Alayh), he wrote a poem
commending this man Abdullah al-Qaseemi. He wrote a poem for his great knowledge and
for his service to Islam.
Abdullah al-Qaseemi wrote books, I read a lot of his books and truly his old books, you
benefit from them. He has a book for example called As-Siraa Baynal-Islam walWathaniyyah (
) his most popular book. He has a book called Al-
Burooq An-Najdiyyah (
)where he responds to those who claim that one can
have intercession with creation (basically talking about the major Shirk). He has a book
called Mushkilaatil-Ahaadith An-Nabawiyyah Wa Bayaanuhaa (
)where he responds very eloquently to Atheists who claim reason over proof. He has
a book called Al-Faslil-Haasim Baynal-Wahhaabiyeen Wa Mukhaalifeehim (
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) , he has a book called Shuyookh Al-Azhar ( ) and he has

another book called Ath-Thawrah Al-Wahhaabiyyah (
).
These are books where he defends the true Tawheed and the followers of true Tawheed. He
has the popular book Hayaat Muhammad (
)and he has a book with commentary
on that book. If you read his books or if he had tapes or YouTube videos back then, this
would have been one of the biggest Imaams on the path of the Salaf, vigorously defending
Islam and the core of Tawheed. Not just regular Islam, but the core core of Tawheed. That is
how it looked and that is how it appeared, but was it really like that?
In reality, he is an example of one whose outer action did not match his internal action. Like
many of the ignorant heads that you see today, maybe not at the same level of him but it is
the same problem. Those who went from apparent talk of Ayaat, Ahaadith, Tawheed and
sayings of the Salaf fifteen years ago, and suddenly now they are modernists or right at the
border of being modernists. From uttering Quran and Sunnah to now being more like
political analysts. Instead of talking Quran and Sunnah, they are worthy of taking the
position of John King on CNN. Some whose present-day recordings refute their recordings
fifteen years ago, and fifteen years ago recordings refute their present-day talk and writings.
Those are the people both in the East and the West, they are available in the East and the
West. The reality is they may not have gone to the extreme of al-Qaseemi who went to an
Atheist after defending Tawheed, but the common denominator is the internal did not
match the external. Nasalullaha al-Aafiyah, that is a problem. I am saying it is not as bad as
al-Qaseemi because he went to a full-blown Atheist, but with these people the internal did
not match the external.
With al-Qaseemi who went from defending Muhammad Ibn Abdul-Wahhaab to a pure
Atheist, why do I say it did not match? Later on, some of his close friends said that when he
was writing these hardcore books on Tawheed and Aqeedah and defending Islam, in his
private settings with them he would debate with them matters that were extremely
unusual. They would say how could this man talk about this? I read once that one of the
friends of al-Qaseemi said at the time he was defending Aqeedah and Tawheed, in his super
settings he would raise issues doubting the Prophet Muhammad sallallahu alayhi wa sallam
and Allah. We did not know about that, we saw the surface of his books. His friend said then
I would see him in a gathering in the daytime teaching Sahih Muslim to a group and a crowd,
so then I said to myself the talk we had yesterday is just probably Shaytaanic whispers
because it is impossible. At night-time he is having doubts in the Prophet sallallahu alayhi
wa sallam and in the daytime he is teaching Sahih Muslim. The main diagnosis of the likes of
the Qaseemi who went from Tawheeed carriers and defenders to pure Atheists, is that
there was a mismatch between the internal and the external. The internal Imaan did not
coincide with the external.
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When you are asking, ask Allah like the Prophet Muhammad sallallahu alayhi wa sallam:

The authentic Hadith in al-Jaami as-Sagheer that the Prophet Muhammad sallallahu alayhi
wa sallam used to make a Duaa O Allah the turner of the hearts, keep my heart firm on
your religion. In reality that Duaa means keep my internal and my external running at the
same path, so I can be and remain steadfast on the Tahweed.
ALL DEEDS ARE INCLUDED IN THIS VERSE

Finally, Amilus-Saalihaat is good deeds (act on Islam). This is the second characteristic of the
aspects of saving you from being among those that are at loss. This includes every kind of
deed both the internal actions of the heart and the external by your tongue, your hands
and body parts. That is all included and any deed is included in this verse, whether it may be
an ordain, whether it be Sunnah, whether it may be a right of Allah or whether it may be a
right of a human being. All of that is included in Amilus-Saalihaat. Amilus-Saalihaat
encompasses all deeds, heart actions and body actions.
ADVISE AND RECOMMEND WITH TRUTH AND PATIENCE
:
...
And recommend one another to the truth (i.e. order one another to perform all kinds of
good deeds (Al-Maroof) which Allah has ordained, and abstain from all kinds of sins and evil
Advise and recommend to one another with truth and patience. These are number three
and number four of the four fundamental principles. Imaan is not like a rock. They find rocks
thousands of years old and they find it just like it was. You can have a rock and you put it for
centuries to come and it never changes. Imaan is not like that. It would be nice if Imaan was
like that, but Imaan is not like that. Imaan fluctuates and there are forces behind that
fluctuation and behind that change.
You have the force of an-Nafs.

: ...
...
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Verily, the (human) self is inclined to evil. (Surat Yusuf: 53)

There are three things. Number two Shayaateen al-Ins, and then you have Shayaateen alJinn which are mentioned in the Quran. These forces are out to get you. Sometimes one of
them attacks you, sometimes two attack you and sometimes you got all three on you,
attacking you to misguide you. Sometimes they attack you with full force, sometimes they
attack you lightly. So how do you keep all these forces in check? Two ways:
:
...
Advise and recommend in truth and patience. Your Muslim brothers and your Muslim
sisters help you restrain the evil Nafs, the temptation of the Shaytaan, the temptation of the
Jinn and the evil Ins that instigate you to do Haraam. How? By the righteous advising you.
You need your brothers because when one is alone, he melts. If you have ten cups and you
put one ice cube in each one of those ten cups, and then you have one cup by itself and you
have ten cubes in that cup, which one melts faster? When each one is individual, it is going
to melt faster.
DAWAH IS NOT A MONOPOLY

Why did Allah say Tawaasaw ( )instead of Awsaw ( ?)The reason for the word
Tawaasaw rather than Awsaw is it was used because advising and recommending the truth
and patience is not directed to a certain category of believers. It is for every believer, for
every group and for every category. Tawaasaw is Dawah. Dawah is not a monopoly nor is it
exclusive. It is not for a certain category over another, it is not exclusive for some over
another. Had it been Awsaw, then it may have been directed to a certain group. But when it
is Tawaasaw, it means it is open for all and it is the duty of all. What is the duty of all? It is
the duty of everyone to advise and the duty of everyone to accept advice. That is what
Tawaasaw means instead of Awsaw.
There is no one better than another in this, there is no Shaykh immune from getting advice,
and there is no students and laymen immune from getting advice or giving advice. Students,
Shaykhs and Imaams, we are all equal. There is no hierarchy in this matter, we are all
together in this matter. Some countries have the agency called The Agency of the
Propagation of Virtue and the Prevention of Vice, and some countries try to limit ordaining
the good and Dawah to that group right there. Had it been Awsaw they would have had
proof, but when it is Tawaasaw, every believer must advise his brother and every brother
must accept. We are all in this equal. There is no send button yet no receive, in this matter
we have all got a send and a receive button.
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ADVISING IS A GROUP EFFORT

A believer to a believer is like two hands one washes the other. One hand cannot wash
itself by itself. You need another hand to wash the hand, and that is what a believer is to
another believer. If you want others to accept your teaching and advice, then you start with
yourself. No matter who you think you are, you start by accepting advice off other people.
Wallahi we all have our faults and we all have our weakness. The Ummah is one body and
we are here to help each other in this weakness. Someone may have a weakness in doubts,
which are Shubuhaat (). He gets doubts for example about Allah and many people
get that doubt. The Shaytaan instigates it and he reaches a level where he begins to
instigate doubts even in the existence of Allah. Some people begin to have these Shubuhaat,
but there is another person (a believer) who is strong in resisting the desires, the Shahawaat
(). The women and the musical instruments that is called Shahawaat.
The one who is strong in doubts has weakness in looking at Haraam for example, so the one
strong in an area helps his brother that is weak in the other area. If you are strong in
Shubuhaat, you help your brother who is weak in Shubuhaat. If you are strong in
Shahawaat, you help your brother who is weak in Shahawaat. In order for the tree of Imaan
to be sustained, it needs to be watered. You nourish your Imaan by advising each other.
Look at the table in your house you leave for a month or two or you are living in the house
and you just do not wipe it off and it becomes dusty. When we advise each other and
recommend for each other, it is wiping the dust off the hearts.
Note the Surah starts off with Imaan (Aamanoo) and deeds (Amilus-Saalihaat) it is alone
and more like an individual capacity. Now when it gets to advising, it is a group like setting
because as a Muslim, you are a member of this Ummah. Now it is a group effort the
Ummah all together. All that comes from Wa Tawaasaw ().
HAQQ REFERS TO ALL OF THE REVELATION OF ALLAH

The third fundamental principle (advising in Haqq) is in reality what the author mentioned
as Dawah. That is what we taught in the third principle.
:
...
Haqq here is a word used to summarise the revelation of Allah (the Quran and the Sunnah).
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PATIENCE
PATIENCE IS IMPLIED THROUGHOUT THE SURAH
The fourth fundamental and final principle here is Sabr (patience). Patience comes at the
end like a bonus. It comes on top of all the good that we have already been talking about in
this Surah. If you look in between the lines of this Surah, Sabr (patience) is in reality within
the lines of the Surah four times.
Number one is:

A great portion of Imaan comes through Sabr. Some scholars were quoted as saying Sabr is
half of Imaan. That is number one it is mentioned in between the lines right there.
The second one is:

Those who do good deeds. Is Sabr (patience) not part of good deeds? We said AmilusSaalihaat is all the deeds. Is patience not deeds? So it falls under number two.
The third one is:

Give advice. Is Sabr not included in the general word of Haqq? We said Haqq is all the
Quran and the Sunnah, so is Sabr not part of that? So it is in the third one.
PATIENCE REFERS TO ALL TYPES OF PATIENCE

Then finally, it is specified individually to show how important, essential and mighty it is
supposed to be in your life and for you to achieve success. That is why it is mentioned at the
fourth level of the Surah. Patience to be obedient to Allah, patience to stay away from the
sins, and patience in trials and tribulations. In class number ten and eleven, we talked about
patience in depth as the fourth fundamental principle so there is no need to go over that.
We are just talking about these matters in relation to the Surah. Keep in mind though that
patience here refers to all types of patience small matters and big matters, and even
patience from boredom.
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The first thing that I was talking about in the class today was patience from not being bored.
Like we mentioned in the start of the class, the Shaytaan will come and cast boredom upon
you to deter you from Ibaadah and from good deeds, so you have to have patience to resist
that. Also you have to have patience in what you are all doing here you have to have
patience to learn and in everything. For example in Ibaadah, if you take a huge jug, poured it
over a plant and you finished that jug and leave it, what happens? Or is it better to go to
that plant and every day pour a cup or two, and then the next day pour a cup or two. Which
one is a better scenario? To pour that huge jug and just leave it, or every day pour a cup or
two? That plant will never survive if you pour the whole jug and just leave it. You must pour
a cup or two for it to stay alive.
Among the Shaytaanic tactics is that sometimes he lets one go forth in some Ibaadah.
Someone newly into Islam or he may listen to a Khutbah or a lecture and suddenly he wants
to do Qiyaam from Ishaa to Fajr. That is why in my talk on The Ultimate Pleasure of a
Believer (the one on Qiyaam), I said start, but start slow and gradual. Matters that start
gradual and continue are better than that big lump sum that you do at one time and that is
the end of it (that big jug that you pour and just leave the tree). The Shaytaan may let one
do Qiyaam all night so he can pour all the water he has, so the next day and following days,
weeks and years, he will not do anything.
Islam is a step by step process, so you have to have patience to resist boredom in the
Shaytaanic tactics in Ibaadah. Like Ibaadah for example, you need patience in what you are
doing here, which is learning. You see someone coming so eager and passionate about
learning, and then a few months later that passion for learning Islam, Tawheed and all that
suddenly dies and fades away. That is why you need patience. Sometimes there is a reason
behind it and sometimes it is totally from the Shaytaan. I know many who for example want
to go to Madinah and you know there is an application process. They are passionate about
applying and time goes by. By the time they send their papers in and by the time they get
accepted, their passion for Talab al-Ilm has faded and died away and they do not want to go
anymore. That is why in the Quran, al-Khadr kept telling Musa alayhis-salaam:
: ...
Verily! You will not be able to have patience with me! (Surat al-Kahf: 67)
You are here in a noble cause (Talab al-Ilm) so you need patience. You do not learn Islam
overnight, it requires persistence and patience.
Sometimes you must be patient with your teacher and you have to take that. I have sat in
front of some Shuyookh, I can remember one of them and I do not remember I have seen a
smile on his face. And when you ask him and you have to ask him, the chances are slim that
you are not going to get scolded and embarrassed, but that never caused us to leave their
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sight. Let me tell you, Shaykh Ahmad Baathaf asked a famous Shaykh (Dr. Naasir al-Aqil)
who is the most knowledgeable in Aqeedah? Shaykh Naasir al-Aqil has a Masters and PhD
in Aqeedah (very knowledgeable in Aqeedah) and he taught generations. This Shaykh
(Shaykh Ahmad) is asking Shaykh Naasir al-Aqil who is the most knowledgeable in
Aqeedah? Shaykh Naasir al-Aqil said I do not know anyone on the face of this earth more
knowledgeable in Aqeedah than Shaykh Abdullah al-Ghunaymaan. Shaykh Abdullah alGhunaymaan has a PhD and I actually believe that to be a very, very accurate statement.
Shaykh Abdullah al-Ghunaymaan taught me and my father before me. And when he taught
me, I used to frequent his house a lot. My father called him at one point and requested that
he teach me. In addition, he taught us in the Islamic University and he was a teacher there
in the regular curriculum of the Islamic University. He also had a chair in the Haram where
he taught at times three days a week between Maghrib and Ishaa, and at times four times a
week between Maghrib and Ishaa, and I also frequented his house. I may be mistaken and I
do not want to put this on my account, but looking back at it, I do not think I have ever seen
him ever smile during my stay with him or my study with him. I actually once took a friend
with me to his house. I was going to go learn something and I tagged along a friend with me.
During when we were talking, my friend asked a question and he got scolded real badly.
When we got back in the car, he said do not ever bring me here again. He was tough and
Inshaa Allah it is because he wanted to raise people properly or maybe it is his nature. I am
there to learn from this giant and that is what it is. May Allah grant him and my father a long
life full of deeds and Barakah.
The point is one needs patience in every aspect of learning. Today if you do not baby your
students, one loses patience suddenly and he is gone. And you will be lucky if you do not
find him posting something negative about you if you do not pamper him or her. Keep
patience between your eyes. It is a journey you are on a journey on Talab al-Ilm and you
need patience for it.
THE STATEMENT OF ASH-SHAAFIEE

The final comment for the deep students of knowledge pertains to the comment the author
mentioned at the end of this Surah. He said:

: - -

He attributes this statement to ash-Shaafiee. The author said ash-Shaafiee said if nothing
else but this Surah would have been revealed, this would have been sufficient.
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There is an issue with this statement right here. First of all, note the statement. What is
meant by this statement is not that we do not need anything else but this Surah. You do not
set the Quran aside and just take al-Asr. What is meant is that this Surah is sufficient to
show you an inspiration, an outline and an encouragement to direct you to the path of
guidance and salvation. That is what they mean when they quote this quote. And notice I
say what is meant by this statement if some scholars use it, since I do not believe that this
was the exact wording of ash-Shaafiee Rahimahullah. This as it is quoted in this booklet, I
do not think it is the exact wording of ash-Shaafiee Rahimahullah. This statement as
mentioned in Usool Ath-Thalaathah is nowhere to be found by a chain.
One of my Shuyookh and a great Muhaddith is Shaykh Hammaad al-Ansaari Rahmatullahi
Alayh. He is a great Imaam from Mali. He left Mali at a young age to escape the French
terrorists back in the days, he landed in Makkah and Madinah where he continued his
studies and he is a very prominent Aalim. Amongst his students are Ibn Jibreen, Bakr Abu
Zayd, Saalih Aalish-Shaykh, Shaykh Umar Fallaatah and Atiyah Saalim both of who were my
teachers, and among his students is Shaykh Saalih al-Husayni. This Shaykh Hammaad alAnsaari Rahmatullahi Alayh died in 1997 or close to that. Let me say before I go on, based
on many requests when I mention these Ulamaa, Inshaa Allah if we have time I will mention
a short glimpse on these giants of Islam to revive their mention, because they are the
leftover of the followers of the Sahaabah and because when you know about the true
Ulamaa, you will end up knowing who is an Aalim and who is not.
Anyway when I asked Shaykh Hammaad al-Ansaari once in his library about this statement
(he had a library that was open to the public), he said he does not know of any chain of
authenticity where that statement as mentioned in this booklet can be found. And I have
heard from another student of Ilm that Albaani said a similar quote. If I did not learn but
this from Shaykh Hammaad al-Ansaari, it would be worth me making Duaa for him for the
rest of my life. And he taught me plenty, may Allah raise his rank to Firdaws. He said in
many books that he researched, he could not find it. However, in Manaaqib Ash-Shaafiee
(
)by al-Bayhaqi, there is a chain for a similar statement. The statement goes:

If people contemplated this Surah, it would be sufficient enough for them. It is a little bit
different, however this proper wording is attributed to ash-Shaafiee and Shaykh Hammaad
al-Ansaari said it is attributed to ash-Shaafiee with a solid chain, unlike the other statement
that is mentioned in this book. First of all we should use this one because it actually has a
chain to it. Secondly, the statement is more clear as to what ash-Shaafiee is talking about.
Also if you read the works of Ibn al-Qayyim and Ibn Taymiyyah his Shaykh, Ibn Katheer and
ash-Shanqeeti, they all mention it:
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They do not mention it like it is mentioned in this booklet.
So why did the author here say the other one which is:

Why did he use that? If the correct one is the one in Manaaqib ash-Shaafiee, why did the
author here use it? Why did he not use:

Even though it has a chain and the meaning is more clear. It may be that the author here
quoted the meaning and not the word for word verbatim of what ash-Shaafiee said. If you
look into the works of Muhammad Ibn Abdul-Wahhaab and those who mastered the works
of the Imaam (the author of this booklet), some of the Ulamaa said that he quotes by
meaning. At times when you study the books of someone for so long, you get to know a
trend of how he writes his books. So there is no problem in the fact that he quoted by
meaning, but we should stick to the one with a solid chain because first of all it has a chain,
and second of all the meaning is clearer.
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CLASS FOURTEEN
This is our fourteenth class on the elucidations of Al-Usool Ath-Thalaathah. We finished our
four introductory fundamental principles. The first one was knowledge knowledge in
Allah, the Prophet Muhammad sallallahu alayhi wa sallam and the Book. Number two was
to act on it, number three was to convey it and number four was to be patient upon that.
The proof for the four fundamental principles was Surat al-Asr. In fact, these four principles
are taken directly out of Surat al-Asr. Finally, in conclusion to the first four fundamental
principles and with this we will conclude the first chapter Inshaa Allah Taaala, the author
substantiates the proof with a chapter title from al-Bukhari.
A CHAPTER TITLE FROM SAHIH AL-BUKHARI

.
: - -

:
:

He quotes al-Bukhari (a chapter title in al-Bukhari) may Allah have mercy upon him. He said:
Chapter: Knowledge precedes speech and action. And the proof is the saying of Allah
subhaanahu wa taaala, the Most High:
: ...

So know (O Muhammad sallallahu alayhi wa sallam) that Laa Ilaaha Illallah (none has the
right to be worshipped but Allah), and ask forgiveness for your sin. (Surat Muhammad: 19)
Then this is part of the title still so He began by mentioning knowledge before speech and
action. That is the end of the title.
Last week we mentioned that there was a minor discrepancy in the author quoting a quote
attributed to ash-Shaafiee, and we said it is possible that the author mentioned it by
meaning. Here in quoting al-Bukhari, there is two slight variations in that quote. When you
return and go look in the original Bukhari, you are going to find two slight variations. It is
really very minor, but it is something worth noting for Talabat al-Ilm.
The author says:
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If you go look in Bukhari, it says:

Both mean the same thing, but slight variations.
The second variation is in the final last two words where Imaam Muhammad Ibn AbdulWahhaab added the last two words. The quote is so He began with mentioning knowledge
before speech and action. The words that were added is before speech and action. That
does not change the meaning. It actually clarifies the meaning, but that is not exactly how it
is in the title of al-Bukhari.
In Arabi, it is:

Al-Bukhari stops at:

And continues on to something else.
The addition over here is:

Now why did he do that? Why did he add that? Why is there these variations? He may have
quoted by meaning or he wanted to explain it a little bit more, because those explain it a
little bit more. Some say he maybe had a version of Bukhari where the titles (not the Hadith)
may have been worded slightly different.
The next issue should be who is al-Bukhari? Since we talked about al-Bukhari, we should
give a little glimpse about his life. Since there is a lecture I gave many many years ago, I will
refer you to that to listen to it and see the life of al-Bukhari Rahimahullah. That is what we
will do frequently whenever we talk about something and it is to be mentioned again, we
will refer to it where we mentioned it at to cover more knowledge in less time.
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WHY DID THE AUTHOR USE A CHAPTER TITLE FROM BUKHARI AS PROOF?
The compilation of Bukhari Rahimahullah is worthy of being written in ink of gold and we all
know that. It is a compilation where the people in the chains are like the stars in the sky.
That compilation has been honoured by Ijmaa in both its merit and ranking. It is a
compilation that exterminated evil and those accused of evil. It is a book that affirmed
justice and those who are just. That is not all. If you look at the organisation and structure of
the book, the delicate titling and how he organised it, there is even more information to get
out of that. It is not unusual for you to read in books of Ulamaa that they want to talk about
something and then they are going to back it up and say:

Al-Bukhari named his chapter this and that, to back up a point that they are trying to make.
The mere title itself, so imagine if you go to the Ahaadith of the Prophet Muhammad
sallallahu alayhi wa sallam.
Let me give you an example which will make you understand it better. A student of
knowledge once did a report on whether it is better to make multiple Umrahs in one visit or
just to stick with one Umrah. For example, you go from here to Makkah in Umrah. Once
you get to Makkah, you go to at-Taneem a second time like many people do. Then a third
time, and you make a fourth and fifth and sixth and seventh (numerous Umrahs). Or is it
better to stick to one Umrah? That is a Fiqhi issue deeply discussed and disputed among the
Ulamaa and even some of the four Ulamaa. The student of Ilm went and studied, analysed
and looked at the proof, and he was telling his friend the conclusion I came with is the
reward is based on what you exert of effort. His friend told him that is exactly the title of a
chapter in the book of Bukhari:

An-Nasab ( )means what effort you exert, so you get reward based on your effort.
The man said Wallah if I saw that, it would have saved me a lot of time. That is just the title
itself. He may have even looked in Bukhari, but what happens is a lot of times you are trying
to search and you overlook the title because you want to go right into the centre. The
Ulamaa wrote books on the titles Bukhari Rahimahullah used for his chapters. You will see
some of that if you have the elucidation of Ibn Hajr, which you all do Inshaa Allah. He
mentions that in his elucidation. Waliullah Dehlawi and Ibn Hamaamah wrote books on the
titles Bukhari Rahimahullah chose. Some scholars went back and forth writing did Bukhari
mean Fiqhi opinions when he chose the titles or were they merely just titles that he gave?
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They go on back and forth in that. These were giants. If their titles give so much knowledge,
then imagine the books that they wrote.
This did not happen by mere knowledge alone. There were secrets between these giants
and Allah that elevated them to such high ranks. Brothers tell me when I get a laptop Inshaa
Allah, they want to download some program that has six thousand titles of Islamic books
and four to five times as much as that in volumes, so it is probably like twenty thousand or
so volumes at the tip of your fingers. Bukhari, Sufyaan Ibn Uyaynah, Ibn Maeen, Ibn
Hanbal, an-Nawawi, Ibn Taymiyyah and Ibn al-Qayyim if they needed a Hadith, some at
times travelled the continent to get a Hadith. Now we got six thousand titles at our
fingertips. With all that knowledge, why did no Talabat al-Ilm of today or Ulamaa produce
that which is close to what any one of those giants that we mentioned produced?
You read the works of the Ulamaa like Ibn Taymiyyah, Ibn al-Qayyim and Bukhari, their likes
and their categories (in both quantity and quality), and you get astonished. These were men
who travelled by donkeys and camels, not by airplanes and cars. These were men who were
in and out of prisons and their life was full of struggles. They were not walking around with
laptops in seven star hotels. They were men who a lot of the times wrote from the top of
their mind, not by going into books or running through a laptop. Why so much Barakah?
: ... ...
So be afraid of Allah; and Allah teaches you. (Surat al-Baqarah: 282)
Yes knowledge is essential, but you have to keep secrets between you and Allah that only
you and Allah know, to elevate you to such a high level. I believe they had such secrets that
their own wives and closest of all students did not know of.
KNOWLEDGE PRECEDES ACTION

Here the verse that Bukhari uses is:
: ...

Falam (
) knowledge precedes action and saying and it is a condition for your action
and your saying to be accepted, because knowledge perfects and corrects the intention and
the method you conduct your acts and saying with. Al-Bukhari Rahimahullah uses the Ayah
for proof that knowledge must be before actions. And when we say actions, we mean heart
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actions, we mean tongue actions and body part actions. This is proof that a Muslim must
start with knowledge before he goes on to saying or acting. And from an intellectual point of
view, knowledge must precede your actions because it is commonsense. How would you
know how to perform them if you did not have the knowledge? Likewise, take it from your
boss, your father, your employer and your teacher. You want to please them and how do
you please them? You have to learn how to please them before you please them, because
you may do something that may anger them. So knowledge comes before action and that is
commonsense.
Yes there is some things which come through innate nature (by the Fitrah). The knowledge
of oneness of Allah (Tawheed) comes through Fitrah. That is why one is created on the
Fitrah. It is engrained in the nature of man, just like your blood and your flesh. You do not
take your newborn and when he is about to talk or he learns to talk, he says Shahaadah to
enter Islam. You teach him Shahaadah, however he is already Muslim because it is
engrained in him. One thing you have to take into consideration is that even matters with
the Fitrah, you have to still learn them because as time goes by, there is external evil forces
surrounding one that taint even matters of Fitrah. That is why you have to learn those
matters that we know are Fitrah.
LAA ILAAHA ILLALLAH

There is the knowledge of Laa Ilaaha Illallah. When one masters Laa Ilaaha Illallah, he will
not be harmed by any knowledge he missed out on. And whoever is ignorant of Laa Ilaaha
Illallah, there is no knowledge he can ascertain that will be of any benefit to him. We are
talking on a larger scale (the scale of the life after).
This is the word about which the Prophet Muhammad sallallahu alayhi wa sallam said:
In Sunan at-Tirmidhi on the authority of Abu Hurayrah. Whoever says it in his illness (a
death illness), the Hellfire will not touch him.
One of the reasons we spend so much time learning it is because according to some of the
Mufassireen, that is the word that Allah put a parable about in the Quran that it is like a
goodly tree whose root is firm and fixed in the earth and its branches are in the sky. The
root of that tree is how deep Laa Ilaaha Illallah is in your heart. The tree is Laa Ilaaha Illallah
and the branches are your deeds going up to Allah subhaanahu wa taaala.
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:

See you not how Allah sets forth a parable? A goodly word as a goodly tree, whose root is
firmly fixed, and its branches (reach) to the sky (i.e. very high). (Surat Ibraheem: 24)
DO VERSES ADDRESSED TO THE PROPHET INCLUDE US?

The final point on this is more like an Usool al-Fiqhi issue. The speech in this verse is
directed to the Prophet sallallahu alayhi wa sallam.

Learn, and this is to the Prophet Muhammad sallallahu alayhi wa sallam. Does this include
me and you? In this verse, it most definitely includes all of us. The Prophet sallallahu 'alayhi
wa sallam and we behind him are included.
There is other verses like:

O you Prophet and O you Messenger. Do they include us as well? According to the majority
of the Usool al-Fiqhi scholars, it does not include us unless there is proof to tag us on.
However, according to Abu Haneefah, Ahmad, Imaam al-Haramayn and as-Samaanee,
those verses directed to the Prophet sallallahu alayhi wa sallam include us, unless there is
proof to exclude us.
The second meaning may be a little bit stronger because if you look in the Quran, Allah
says:

...

:
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O Prophet (sallallahu alayhi wa sallam)! When you divorce women, divorce them at their
Iddah (prescribed periods), and count (accurately) their Iddah (periods). (Surat at-Talaaq:
1)
It starts addressing the Prophet sallallahu alayhi wa sallam, but the second word right after
that addresses the whole Ummah:

Right after that in Surat at-Tahreem:

O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking
to please your wives? And Allah is Oft-Forgiving, Most Merciful. (Surat at-Tahreem: 1)
The verse addresses the Prophet sallallahu alayhi wa sallam, but right after that:
: ...
Allah has already ordained for you (O men), the dissolution of your oaths. (Surat atTahreem: 2)
Then it goes on from addressing the Prophet sallallahu alayhi wa sallam to addressing the
Ummah, so they said that means that it is directed the Prophet sallallahu alayhi wa sallam
in honour to him of course, and the Ummah behind him. Those are two opinions of Usool
that stem from words like Falam directed to the Prophet sallallahu 'alayhi wa sallam, Yaa
Ayyuhan-Nabi (

) or Yaa Ayyuhar-Rasool (

) .
THE STRUCTURE OF THE BOOK

With this we just concluded Chapter One of Al-Usool Ath-Thalaathah. Alhamdulillahi RabbilAalameen, that is a true blessing. Before we start on Chapter Two, I want to give a few
moments on the structure of the book which I should have gave before I started, but I
wanted to delay it because I think you will comprehend it more right now.
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We just took the four introductory fundamental principles. As you know, I always say the
four introductory fundamental principles. The proof on them is Surat al-Asr and the
statement of al-Bukhari. We took it in approximately thirteen classes and somewhat of a
quarter of this class. So we finished the first four fundamental principles, and according to
some Ulamaa this was not part of the book the author intended. This was his works but an
independent book, and one of his students came and tagged it along. That is the opinion of
Abdur-Rahmaan Ibn Muhammad Ibn Qaasim. So they said the first fundamental principles is
an independent booklet he wrote, one of his students came and said why not put it in AlUsool Ath-Thalaathah as an introduction to the rest of the book.
You may not be familiar with that name Abdur-Rahmaan Ibn Muhammad Ibn Qaasim. He
died in 1972 but he in a way is a reviver. He is a man that compiled the Fataawa of Ibn
Taymiyyah today. For all the centuries since the death of Ibn Taymiyyah, those Fataawa
were not compiled until this man in the sixties compiled them. He went all over the world.
First he started in the Arabian Peninsula and looked around for any booklets, any Fataawa
and any statements written by Ibn Taymiyyah, and he began to gather them. Then he
travelled to Egypt to try to get any Fataawa of Ibn Taymiyyah, compile them, gather them
and put them together.
He did not get anything out of the first visit to Egypt. He went a second time and in the
second time, he did actually compile some more of the writings of Ibn Taymiyyah. As he
grew older he became very ill, so he took his son Muhammad to Lubnaan (( )Lebanon).
When he got to Lubnaan, he was not able to make it but he sent his son to nearby ashShaam. May Allah grant them and hasten their victory. When his son went to ash-Shaam, he
came back with eight hundred and fifty pages handwritten by Ibn Taymiyyah that were not
published before, because Ibn Taymiyyah spent a great portion of his life there.
Then they went to Paris and they found thirteen Masaail written by Ibn Taymiyyah that
they did not find in their journey throughout the Arabic countries. Then he went to Baghdad
and found more, and among that which he found in Baghdad is Ar-Risaalah At-Tadmuriyyah
(
( )a very important work). Maybe in the future if Allah grants us time and life
we will study that. So he went all around the world, gathered it and compiled it in the thirty
seven volumes you see today called Al-Fataawa. Amongst his students are Abdullah Ibn
Jibreen, Hamood al-Uqlah and Abdullah Ibn Frayyaan. Actually, Hamood al-Uqlah who you
all know is his adopted son. Shaykh Hamood al-Uqlah was kicked out of his house when he
was a thirteen year old kid and this man adopted him, taught him and sent him to
Shuyookh, and he became Shaykh Hamood al-Uqlah one of the great Imams of our time.
All of these are dead, Rahmatullahi Alayhim Ajmaeen. Frayyaan is the one who organised
Quran Halaqaat all throughout the Arabian Peninsula. Rahmatullahi Alayh, and he was one
of my teachers and the teachers of my father.
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In addition to the Fataawa, this man Ibn Qaasim also compiled Ad-Durar As-Sunniyah (
)sixteen volumes of the writings and works of Ulamaa Najd. Ibn Qaasim is
considered among the Imaams of the Dawah of Najd and he has a small booklet on the
elucidations of Al-Usool Ath-Thalaathah. It is called Al-Haashiyah ( )and it is
approximately a hundred or so pages. He considers the chapter we started on today not to
be part of Al-Usool Ath-Thalaathah. It is part of the work of the author, but it is an
independent work. And that is really what I lean to and I think that is more correct. Actually
I was adamant about it and that is why I mention it in sort of hesitation, because Shaykh Ali
al-Khudayr (may Allah hasten his release) adopted the opinion that no, this was part of the
original work and the author here wanted this as an introduction to Al-Usool AthThalaathah.
These are masters who mastered the work of the author here. They really mastered it and
they know the details in depth. And not just the author, but him and his students for two
and three generations after him. We have authors who study these matters in depth and
detail and why they do it is because these details help us study, analyse, map out and
envision in our minds how the book is structured. That way you can understand more what
the book is trying to tell you, instead of your mind being shattered all over. It is also
beneficial knowledge to know this about the book, because it is a book that we spent so
much time learning and studying. It is also something that if not mentioned (especially in
the English study), over time it might be forgotten.
You see those who spend meaningless life analysing the works of for example Edgar Allan
Poe or Shakespeare. They analyse it and spend a lifetime studying it. They study it in so
much detail that if you were to give them a few pages and tell them did Shakespeare write
this, they will look at it for a few moments and tell you no way this could have been his work
because this word was not like this and he would have used this word instead of that word.
As Muslims, we have the likes of this man Ibn Qaasim, Ali al-Khudayr and Naasir al-Fahd who
took on the noble cause of studying the works of Ibn Taymiyyah, Ibn al-Qayyim, Muhammad
Ibn Abdul-Wahhaab and his followers of Najd. May Allah hasten their release and may Allah
have mercy on those who are dead of them.
Among those who really mastered that detailed work is Shaykh Naasir al-Fahd. Actually not
only does he master it in details, but he memorises nearly all the works of this author, his
students and those who followed along with him in the past centuries. Sometimes there
may be things that you may think are contradictory. You read it here then you go to another
book, you read it there and you say how did this happen? Or sometimes you read something
in the book and they did something different, and you have to come with the conclusion.
What is going on here? How did this happen? Or some of the details that we mentioned
about Surat al-Asr or like that about the statement of al-Bukhari. That takes years and years
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of analysing and study to come up with conclusions on that, and amongst those who
mastered that is Shaykh Naasir al-Fahd. You can see some of that in his book on the
Uthmaani Khilaafah.
So we do not veer off topic, what I wanted to mention is that some of this is considered an
introduction that some of his students added to Al-Usool Ath-Thalaathah. Here is how we
are going to break the booklet down. I have not seen it done like this before, but for our
structure and our purposes we are going to refer to this.
Chapter One is the four introductory fundamental principles. What we finished right now is
Chapter One, which is the four introductory fundamental principles. Like I said, according to
Ibn Qaasim, that is an independent booklet that his students added on. And according to Ali
al-Khudayr, that is actually part of the book. So Chapter One is going to be what we just
finished right now, which is the four introductory fundamental principles. Chapter Two is
going to start off almost like Chapter One, with Ilam Rahimak Allah. That is Chapter Two
which we are going to study right now Inshaa Allah. Ilam Rahimak Allah know, may Allah
have mercy on you. That is Chapter Two. You should make a framework, put it in front of
you and write an outline.
Chapter Two in this book talks about three issues and it is called the Three Matters. Matter
Number One is Tawheed ar-Rububiyyah and in Tawheed ar-Rububiyyah, there is six
subheadings. So Number One is going to be A, B, C, D, E and F. Matter Number Two is
matters on Tawheed al-Uloohiyyah or Shirk, and Matter Number Three is going to be
something about Walaa and Baraa.
Chapter Three is a short note on Millat Ibraheem (
). He talks a little bit about
Millat Ibraheem and he starts off with:

Know, may Allah direct you to obedience. That would be Chapter Three.
Those three chapters are all disputed. It is disputed whether they were added by the author
or his students wanted to add it as an introduction to his book Al-Usool Ath-Thalaathah.
Chapter Four starts with:

:
If you are asked what are the three principles. That is the core of the book, so Chapter Four
is the core of the book. He talks about the three matters you will be asked about in your
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grave and at the end of it he makes a conclusion on al-Kufr bit-Taaghoot (
and some matters about the life after (al-Aakhirah).

So now you know the structure of the book, we are going to call them four chapters and
that will help you understand and visualise what we have been studying. Right now let us
start with Chapter Two.
CHAPTER TWO
THE OBLIGATION TO KNOW AND ACT ON THREE MATTERS
He starts off Chapter Two saying know, may Allah have mercy upon you, that it is obligatory
on every Muslim, male and female, to learn and act upon the following three matters.
The author says know, may Allah have mercy on you, that it is obligatory on every Muslim,
male and female, to learn and act upon the following three matters.
We spoke in the beginning of Chapter One on this introduction, because that is how he
started Chapter One. He started Chapter Two very similar to how he started Chapter One,
except that he said Muslim, male and female. He said Muslim, and male and female, so we
are going to talk about why he said that.
WHY DID THE AUTHOR SAY MALE AND FEMALE?

Why did he mention:

Every Muslim, male and female.
He added female as an assurance. In Arabic and in the Quran which is in the peak of the
eloquency of the Arabic language, when a male is addressed, it automatically addresses
females unless there is proof to exclude them. The only reason he added it here is to add
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extra assurance and to emphasise that it is every last individual I am talking to that must
know this.
WHY DID THE AUTHOR SAY MUSLIM?

He said it is obligatory on every Muslim. Why did he say Muslim? Why did he use the active
participle? In Arabic, it is called Ism al-Faail (
). Why did he use that?
First of all, a Muslim is one who says Shahaadatayn. You have got to verbally say
Shahaadatayn. If you grew up into Islam, there is no point. Like when the person starts
talking, he does not have to say it to enter Islam because he is on his Fitrah and he is already
Muslim. But someone who went into Shirk, Kufr and disbelief has to say it to enter Islam. So
the first one is Shahaadatayn and the second one is to act according to the Shahaadah,
which is knowledge, certainty, sincerity, submission, love, truthfulness, compliance and
acceptance (the rules that we know for Laa Ilaaha Illallah Muhammadar-Rasoolullah). That is
the second one. The third one is you do not do a negator to take you out of Islam.
If any one of these three that I mentioned are missing, then the label is taken off. There is
one door to Islam, but there is a lot of windows and doors to exit you out. Islam is like
Wudhu you can make Wudhu right now, however you can invalidate your Wudhu and
likewise Islam. Murtad ( )is the term given to one who is rendered an apostate. Riddah
() is when one who was a believer then becomes a non-believer. One who is originally
into Kufr his name is original non-believer, which is Kaafir Aslee (
). They are
both non-believers, but there is difference in the Fiqhi books pertaining to the details of
each one of them.
Here he said:

Why did he specify Muslim? Are non-Muslims exempted from this? Are they addressed or
are they exempted? There is no question that non-believers are addressed in the matters of
the principles of Islam. Non-Muslims are addressed in matters of the principles of Islam.
Islam calls and addresses non-believers to Tawheed and they will be held accountable in the
Aakhirah if they do not accept. The reason the author specifies Muslims here is because this
booklet was directed to Muslims. Otherwise, Islamically from our perspective, the Tawheed
is addressed to Muslims and non-Muslims. There is no dispute among the Ulamaa in who
the principles of Islam are directed to.
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However, are non-believers addressed in secondary matters? Some say yes and some say
no. Even though it is disputed, I think the summary of it is that the non-believers pertaining
to secondary matters are addressed in a way and not addressed in a way. They are
addressed in a way and they are not addressed in another way. First of all, they are
addressed in A and B. They are addressed in that when a Muslim conveys Islam, there is no
problem that he can address them and teach them manners, Salah and Hajj or any other
secondary matters, maybe to open their hearts to Islam through that secondary matter.
That is what the Prophet sallallahu alayhi wa sallam told Muaadh when he went to Yemen.
Among the matters he told him to teach were secondary matters. B is that they are
addressed in that they will be punished for not accepting the secondary matters, according
to the most reputable of two opinions on that issue.
So if they do not accept and abide by the secondary matters and do them, they will be
punished for them. Look at the verses in the Quran:
What has caused you to enter Hell? They will say: We were not of those who used to
offer their Salat (prayers), nor we used to feed Al-Miskeen (the poor); and we used to talk
falsehood (all that which Allah hated) with vain talkers. And we used to belie the Day of
Recompense, until there came to us (the death) that is certain. (Surat al-Muddathir: 42-47)
When they are in Hellfire, they are asked what caused you to go to Hellfire? They say we did
not used to make our Salah, we did not give Zakah, we used to talk falsely and we used to
be with those vain talkers. Some of those are secondary matters and to prove that they are
non-believers that are being punished for these, you have the verse:

And we used to belie the Day of Recompense.
Anyone who disbelieves in the life after is non-Muslim, so the clear Quran says that they
are punished in Jahannam for some matters that are considered secondary matters.
Now we also said they are not addressed in a way. How are they not addressed in another
way? For example, the details of Islam. You do not require a non-Muslim to go to Hajj and
you do not tell a non-Muslim to go to Hajj. You do not tell a non-Muslim to go and make
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Salah, because it is not accepted from him. The Shahaadah which is the key to its
acceptance is not there, so in that sense he is not addressed.
THE FIRST MATTER: TAWHEED AR-RUBUBIYYAH

The author goes on to say:
:

:

The first of the matters here is that Allah created us. That is the first issue and there is going
to be a B, C, D, E and F Inshaa Allah Taaala.
1A: ALLAH CREATED US
:
Allah created us.
There is proof on that in the Quran and in the Sunnah, and by intellect. There is so much
proof and it is so plenty, great and dignified that you can literally go on without
exaggeration for months if not more, talking about these verses.
PROOFS FROM THE QURAN AND SUNNAH

:
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there are indeed signs for men of understanding. (Surat Aali Imraan: 190)
:
While Allah has created you and what you make! (Surat as-Saaffaat: 96)
: ...
He it is Who has created you from clay, and then has decreed a stated term (for you to die).
(Surat al-Anaam: 2)
Ajalaa ( ) means He gave you an appointed time. You are going to live twenty years, fifty
years, two months, one year that is Ajalaa.

...

:
And surely, We created you (your father Adam) and then gave you shape (the noble shape
of a human being), then We told the angels, Prostrate to Aadam. (Surat al-Araaf: 11)
It is talking about human beings and more specifically about Aadam.
And indeed, We created man from sounding clay of altered black smooth mud. (Surat alHijr: 26)
Allah talks about His signs and miracles.

:
And among His Signs is this, that He created you (Aadam) from dust, and then [Hawwa
(Eve) from Aadams rib, and then his offspring from the semen, and], - behold you are
human beings scattered! (Surat ar-Room: 20)
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:
He created man (Aadam) from sounding clay like the clay of pottery. (Surat ar-Rahmaan: 14)
)is pottery.
Salsaalin Kalfakh-khaar (
There are many verses like that. In az-Zumar, Allah says about all of creation:
: ...
Allah is the Creator of all things. (Surat az-Zumar: 62)
We can really go on and on with these verses that are numerous throughout the Quran.
This is such a clear matter actually that the arrogant Mushrikeen who gave the Prophet
sallallahu alayhi wa sallam the hardest of all times, disbelieved in him, physically and
mentally abused him and his Sahaabah and tortured him, as arrogant as they were and as
snobby and as swanky as they were, when it came to this matter, they believed in it.
It is in five different verses of the Quran.
If you were to ask them: Who has created the heavens and the earth and subjected the sun
and the moon? They will surely reply: Allah. How then are they deviating (as polytheists
and disbelievers)? (Surat al-Ankaboot: 61)

:
And if you (O Muhammad sallallahu alayhi wa sallam) ask them: Who has created the
heavens and the earth, they will certainly say: Allah. Say: All the praises and thanks be
to Allah! But most of them know not. (Surat Luqmaan: 25)

: ...

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And verily, if you ask them: Who created the heavens and the earth? Surely, they will say:
Allah (has created them). (Surat az-Zumar: 38)

:
And indeed if you ask them, Who has created the heavens and the earth? They will surely
say: The All-Mighty, the All-Knower created them. (Surat az-Zukhruf: 9)
:
And if you ask them who created them, they will surely say: Allah. How then are they
turned away (from the worship of Allah, Who created them)? (Surat az-Zukhruf: 87)
If you ask them about the Creator, they answer Allah. In fact, in one of the answers they
went on to give the names and qualities of Allah:

:
And indeed if you ask them, Who has created the heavens and the earth? They will surely
say: The All-Mighty, the All-Knower created them. (Surat az-Zukhruf: 9)
Al-Azeez is the All-Mighty and Al-Aleem is the All-Knower, so in a sense they had some
belief in Asmaa and Sifaat. When these kinds of verses set in your mind, it is an Imaan
booster.
Jubayr Ibn Mutim radhiallahu anhu was apprehended in the Battle of Badr as a prisoner. In
Sahih al-Bukhari, the Prophet sallallahu alayhi wa sallam made Salat al-Maghrib and recited
out loud, and Jubayr was among the prisoners listening to the Prophet sallallahu alayhi wa
sallam recite. The Prophet sallallahu alayhi wa sallam began to recite Surat at-Toor and he
got to the verses:

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Were they created by nothing, or were they themselves the creators? Or did they create the
heavens and the earth? Nay, but they have no firm Belief. Or are with them the treasures of
your Lord? Or are they the tyrants with the authority to do as they like? (Surat at-Toor: 3537)
Jubayr Ibn Mutim radhiallahu anhu said when I heard that, my heart almost flew and that
is when Imaan first settled in my heart. Those verses of the Creator Allah were the seeds
that brought Jubayr Ibn Mutim radhiallahu anhu from a non-believer fighting the Prophet
sallallahu alayhi wa sallam, to a solid companion next to the Prophet Muhammad sallallahu
alayhi wa sallam.
We will just mention maybe one Hadith.

:

Anas Ibn Maalik narrates this story and he says we were forbidden or deterred at a point of
time from asking the Prophet sallallahu alayhi wa sallam. That is without genuine need or
matters that may cause one to ask a question which will cause a matter to be prohibited,
where otherwise it would have remained Halaal had he not asked. So they were pleased
when a Bedouin from the outskirts would come from the desert. They were pretty blunt,
they would come to the Prophet sallallahu alayhi wa sallam and ask him. They used to like
that, so they can learn from the question.
This man is trying to get how he is going to believe in the Prophet sallallahu alayhi wa
sallam and look how he goes about it. The Bedouin from the dwellers of the desert came to
the Prophet sallallahu alayhi wa sallam and said you sent someone to us in our town and he
is asserting that you claim that Allah sent you as a Prophet. The Prophet sallallahu alayhi wa
sallam said he spoke the truth.
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:
:
The Bedouin said who created the heaven? The Prophet sallallahu alayhi wa sallam said
Allah.
: :
The Bedouin asked again who created the earth? The Prophet sallallahu alayhi wa sallam
said Allah.
Then he went and asked his third question.
:
:
The Bedouin asked who created the mountains and put in the mountains what is in it? The
Prophet sallallahu alayhi wa sallam said Allah.
Now he comes to the conclusion and he says:
He said by Him Who created the skies and raised them and created the earth and the
mountains and what is in them, Allah sent you? He said yes.
Look at that conversation between a Bedouin and the Prophet sallallahu alayhi wa sallam.
By Fitrah he knew that Allah is the Creator. This was not an educated man. This was a man
from the outskirts who when he approached the Prophet sallallahu alayhi wa sallam said
Yaa Muhammad, and did not even have the manners of saying O Prophet of Allah. So it is
something that is firm in the Fitrah.
PROOFS FROM THE INTELLECT

When Imaam Ahmad reflected on this question on the existence of Allah, he gave the
example of an egg. He said it is like a strong little basking fortress. It has no doors, no entry
point or holes to get in. It is sealed airtight. From the outside it glows like silver, and here he
is talking about the shell of the egg. From inside, it shimmers like gold (the yolk part of it).
Then suddenly it breaks open and from that sealed, closed, airtight egg, breaks out a
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creation with eyes it can see with, with ears it can hear with, its appearance is beautiful, it
has a nice voice and it wanders all over the world (meaning it walks and it does everything
all over the world). That is from a sealed egg.
: ... ...
Is there any Ilaah (god) with Allah? (Surat an-Naml: 60)
Can a Creator other than Allah do something like that?
When ash-Shaafiee Rahimahullah wanted to reflect on this matter through intellect, he
used the leaf of the mulberry tree. That leaf is consumed by a gazelle, a deer, a sheep and
by bees. However, look when a gazelle consumes it, it gives us musk. You might not know
but the real pure and expensive musk comes from a deer. Musk is a gland found only in the
adult gazelles and I think if I recall correctly, it is between the genitals and the umbilicus.
That is the pure genuine musk. Even if it is a hundred dollar bottle you buy over here that is
called musk, that is not really the real musk. The real musk is the one from the gazelle. The
silkworm consumes this same leaf, yet it gives you silk. The bees consume it, yet they
produce honey. The sheep and cows consume it, yet they give us milk and yoghurt and the
rest of it goes to waste. All four examples that I just gave you which he told us about, they
consume the same leaf, yet one of them produces honey, another one produces silk,
another one musk, and another one meat and milk. If matters are by chance and by
coincidence, then the extraction from the same leaf would yield the same result.
: ...
...
The Work of Allah, Who perfected all things. (Surat an-Naml: 88)
This is only from Allah subhaanahu wa taaala.
In Al-Aqeedah At-Tahaawiyyah, Imaam Abu Haneefah mentions the same kind of rationale
through intellect. And I recall when Shaykh Safar al-Hawaali taught this, he sort of
somewhat in a way put some doubts in the authenticity of the story. He said these are
people who challenged Abu Haneefah to a debate on the existence of Allah, and how could
that happen during a time of Khilaafah? However, after that I read that it may have been the
Qadriyyah which are a sect that are extremist in the actions of one. They give so much
control that in a way they resemble Atheists in lack of giving power to Allah over everything.
So it could have been the Qadriyyah. It could have been the philosophers that were roaming
all over back at that time. They are the ones who judge the Quran and the Sunnah by their
handicapped minds. So it could have been any of these because they share common
denominators in some matters.
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A messenger comes to Abu Haneefah from Ahlus-Sunnah. He crosses the Tigris River and he
is complaining that there is some philosophers, atheists, Qadriyyah or whatever they may
be, that want to challenge to a debate and they want Abu Haneefah to take on that
challenge. Abu Haneefah says okay, let them know I will be there shortly. He has to cross
the Tigris River to get there. The messenger went back happy and he told the people Abu
Haneefah is on his way and he will be here shortly. Time passed and the messenger got
worried, so he would run back and forth to the river and see is Abu Haneefah there or not
there. Noon, evening and sundown passed, and now it was night. The Atheists or those who
wanted to debate began to mock them. Possibly the one who accepted the debate is now
backing away or he is standing them up. The Muslims began to get tense in a way because
they knew Abu Haneefah was the Imaam and one of the most knowledgeable of their time,
and he was a man of his word and he would fulfil his promise, but they thought that maybe
something happened to him which stopped him from attending that event.
Late that night (past midnight or so), Abu Haneefah shows up. The Muslims are there and
they ask in concern what happened Abu Haneefah? Abu Haneefah Rahimahullah says what
if I told you that on my way here I got to the Tigris River and I had to cross to get over here,
but there was no navigator, there was no boat, no sailor or anything. When he says what if I
told you, that makes it no longer a lie. Suddenly planks of wood were rising out of the trees
and they were all cut evenly in the same shape, size and width, and the length is all perfect.
Then nails came out of the water, the boat put itself together and then some sealant came
and sealed the boat. The boat sealed itself by the sealant so no water will go in the holes.
Then the boat filled itself by itself with beverages and by people. All this by itself and all
alone. It docks alone and it sustains itself alone.
The people trying to debate him began to laugh saying it is impossible. A boat makes itself,
positions itself, docks, undocks, perfects itself like you are saying in the details of the
sealant, fills itself, loads and unloads itself? Impossible. They began to wonder if this man
that they are claiming is the most knowledgeable and the biggest scholar is being ridiculous
or he is a childish type of a guy. What is going on here? They could not believe that which he
was saying. Abu Haneefah basically said what we would say today I rest my case. That is all
I had to say. If you cannot believe a boat came into creation by itself and this is only a boat,
how can you believe the whole world, the universe with its sun, with its moon, with its stars
and oceans, with its mountains and planets came into being without a creator? Even
without this scenario, tell someone that this palace, house or mansion came into existence
by itself. It just popped up out of nowhere. They are going to call you crazy, but a universe
can come into creation by chance?
Tawheed ar-Rububiyyah is essential to resist doubts and that is one of the benefits of it.
When the Shaytaan comes at you with doubts, you resist him. When worries overwhelm
you and when you are surrounded in the darkness of your problems and worries, combined
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and toppled with the darkness of the nights, contemplate the Creator who you are asking
(Allah) and Who will make your worries vanish.
POETRY ON THE EXISTENCE OF ALLAH

Ibraheem Ibn Ali, a contemporary Sudanese poet gave a very strong poem related to our
topic today. The English flavour may take a little bit out of it, but it is very strongly worded.

In the horizon, there is signs and miracles. It may be that the least of it is that He guided
you.
:
Tell the doctor who is seized by death, you who cures, who seized you with death? You are
supposed to be a doctor. How did you die?
Look at the flip side of it:
:
Tell the patient who survived and recovered after medical technology gave up hope, who is
it that cured you? For example, they give him four months and he lives ten years.
:
Tell the one who is healthy yet dies with no illness, O you healthy one, who with death
seized you?
:
Tell the one with eyesight who is avoiding pits yet he still stumbles and trips, who is He who
made you stumble and fall?
Look at the flip side of it:
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:
Ask the blind man walking in a crowd not colliding with anyone, who is the one who guides
you?
:
Tell the infant who lives in isolation with no shepherd and no caretaker, who is He who
nourishes you?
:
Tell the newborn who bursts out of the womb of his mother crying at birth, what made you
cry?
:
If you see a snake that spews its venom, ask that snake who with toxins stuffed you? The
toxins in the mouth of the snake is poison to me.
:
Ask the snake how do you survive O snake, you live while the toxic poison fills your mouth?
: :
Ask the stomachs of the bees how honey oozes out of it, and then tell the honey who
sweetens you?
:
Ask the white, nice, clean and purified milk that comes to you which was between
excretions and blood, what purified you?
He took that from the verse of Allah:
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:

And verily! In the cattle, there is a lesson for you. We give you to drink of that which is in
their bellies, from between excretions and blood, pure milk; palatable to the drinkers. (Surat
an-Nahl: 66)
It means the same thing as this line of the poem.
Then he went on to say:
:
Tell the air that is felt on hands yet hidden from eyes, who is it that hid you?
:
Tell the plant that dries even after you maintain and care for it, who with dryness struck
you?
:
If you see a plant in the desert growing without maintenance, ask it who is it that nourishes
you?
Let me explain this line a little bit more. Several weeks ago, I was in another state and the
brothers took us on some architectural cruise in a ship. It was late, it was cold and we were
the only ones on that cruise. It was very late and no one was there. So we were on that
cruise and they showed us landmarks and modern architecture from the water. The cruise
goes on for approximately an hour while the guide speaks and explains each building and
some amazing details of it. Some buildings were designed like this and some were designed
like that, with features that are really amazing. When we got to a point at a little tree, the
guide said everyone look at that tree. He made it a point to tell everyone and draw their
attention to look at that tree. He said for the past thirteen years I have been working as a
guide here and the one thing I could not understand is how that tree grows out of a cement
block. How? I have been trying to figure that out for thirteen years and it is unexplainable.
He can explain all those buildings and architecture but Subhan Allah, Allah made him speak
about that little tree that is growing out of the cement.
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That is what this line means:
:
This is why we study this Aqeedah to charge and ignite our Imaan to the summit.
Aqeedah is meant to charge. Resist doubts and when you resist doubts, you take it to a
higher level. When you resist doubts and your Imaan hits the summit, when you raise your
hands, you truly believe you are speaking to a Rabb, to a Lord, to Allah and not to the four
walls in your bedroom. When you go over this so much, you resist all the doubts and you
learn the pure white Tawheed, your Tawheed reaches the level of Imaan. Then it goes on
further to reach the level of Ihsaan, which we are targeting. Then when you raise your hands
to Allah, you feel different knowing He Who can make that plant grow in a dry massive
desert or out of the cement, can make the impossible happen for you.

These are wonders and miracles that startle your eyes and open your ears.

Look at that line. Perhaps in your own self are the most wondrous signs, if your eyes can
see.
That is the verse:
And also in your own selves. Will you not then see? (Surat ath-Thaariyaat: 21)

The universe is full of unexplainable secrets. If you attempt to interpret them, you are only
going to frustrate yourself. Attempting to interpret some of the creation of Allah will bring
you to frustration.

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Look towards the end of the poem it boosts the Imaan of the poet. He is saying that I only
care O Allah about what? If You are pleased about me.

O you man, who has made you careless about your Lord the Most Generous?
: ... ...
So blessed be Allah, the Best of creators. (Surat al-Muminoon: 14)
More beautiful than this poetry are the verses of Allah, if we really contemplate and
comprehend.
Is not He (better than your gods) Who created the heavens and the earth, and sends down
for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of
beauty and delight? It is not in your ability to cause the growth of their trees. Is there any
Ilaah (god) with Allah? Nay, but they are a people who ascribe equals (to Him)! Is not He
(better than your gods) Who has made the earth as a fixed abode, and has placed rivers in
its midst, and has placed firm mountains therein, and has set a barrier between the two
seas (of salt and sweet water). Is there any Ilaah (god) with Allah? Nay, but most of them
know not. Is not He (better than your gods) Who responds to the distressed one, when he
calls Him, and Who removes the evil, and makes you inheritors of the earth, generations
after generations. Is there any Ilaah (god) with Allah? Little is that you remember! (Surat anNaml: 60-62)
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Once a Bedouin was asked how do you know Allah exists? An unsophisticated man who lives
in the desert, but his Fitrah is pure. Look at what he said. Camel dung indicates there were
camels here, and donkey dung indicates donkeys, and footprints indicate travel, so the sky
with all its constellations and the seas with its waves, does not that indicate the AllKnowing, the All-Powerful?
In Arabic, it is:

We started on Chapter Two and this concludes section one of Chapter Two.
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CLASS FIFTEEN
This is our fifteenth class on Al-Usool Ath-Thalaathah, Alhamdullilahi Rabbil-Aalameen. We
started Chapter Two of this book as we broke it down last week. Know, may Allah have
mercy upon you that it is obligatory upon every Muslim, male and female, to learn and act
upon the following three matters. We said that Chapter Two is three matters and we are
going to break it down into six subcategories. The first is that Allah created us and we took
that last week. The second section which we will start on today Inshaa Allah is that He
provided sustenance for us.
1B: ALLAH PROVIDED SUSTENANCE FOR US

Since Rizq is a matter that usually consumes ones worries and thoughts in this life (possibly
more than any other matter), which may at times lead to deficiency in Tawheed and
Aqeedah, it is discussed extensively in the Quran and Sunnah to put you at ease and peace,
but more importantly to complete and fulfil your Tawheed. Just as the Lord we spoke about
last week is independent in His Rububiyyah and Sovereign in His Lordship, likewise He is
independent and Sovereign is His Rizq (He is the Provider).
Last week, we mentioned that there is five verses where Allah says:

If you ask them about matters of Rububiyyah (Lordship), the arrogant Kuffaar of Quraysh
will say Allah.
Those are five, and here there is two additional different ones.

:
Say (O Muhammad sallallahu alayhi wa sallam): Who provides for you from the sky and
from the earth? Or who owns hearing and sight? And who brings out the living from the
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dead and brings out the dead from the living? And who disposes the affairs? They will say:
Allah. Say: Will you not then be afraid of Allahs Punishment (for setting up rivals in
worship with Allah)? (Surat Yunus: 31)

:
Say (O Muhammad sallallahu alayhi wa sallam to these polytheists, pagans, etc): Who
gives you provision from the heavens and the earth? Say: Allah, And verily, (either) we or
you are rightly guided or in a plain error. (Surat Saba: 24)
Similar, but a little bit different. Allah tells the Prophet sallallahu alayhi wa sallam to ask
them who provides for you? It is twice in the Quran, and likewise those arrogant people of
Quraysh say Allah is the One who provides for them.
THE DIFFERENCE BETWEEN AR-RAAZIQ AND AR-RAZZAAQ

Ar-Raaziq ( )and Ar-Razzaaq ( )are both the names of Allah pertaining to giving
provision. All of the names of Allah are beyond what we can imagine of their beauty and
their perfection. Both names here pertain to Allah giving provision, so are they both exactly
the same? Does Allah have two names for the same matter? What is the difference between
Ar-Raaziq and Ar-Razzaaq?
Ar-Raaziq is the quality of Allah, which is the eternal prescribing of provision for His
creation. Allah prescribed for every creation its provision in His eternal Ilm. He destined
your Rizq before you were born. He ordered the pen to write it fifty thousand years before
the heavens and the earth were created, and His eternal Ilm knew your provision even
before that. That is Ar-Raaziq. Ar-Raaziq is basically prescribing your provision. To prescribe
does not necessarily mean to give, so here is where the quality of Ar-Razzaaq comes in.
Ar-Razzaaq is the One who organises, fulfils and executes giving you your provision. Not
moment by moment, but if there is a time measure below that, it is probably a yoctosecond
or something like that. Yoctosecond by yoctosecond, and if there is something smaller than
that then use that measure. Moment by moment, yoctosecond by yoctosecond, He gives
you your provision. Ar-Razzaaq is abundant in giving you that which He prescribed for you.
He is the utmost generous, continuous Provider, with abundance in provision following
provision. One Nimah after a Nimah.
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Summed up briefly, the difference in a nutshell is that Ar-Raaziq prescribed provision, and
Ar-Razzaaq fulfils it and gives you the provision. Al ( )in both of these names of Allah is
encompassing, and here it is similar to and interchangeable with Kul (( )meaning all types
of provision).
THE DEFINITION OF PROVISION

We all think we know what provision or Rizq is. Ibn Mandhoor defines it as:

Provision is both Maadiyyan and Manawiyyan, meaning both materialistic and otherwise.
Rizq is broader than materialistic matters. Allah blessing you with Islam, that is Rizq. Allah
increasing your Imaan, that is Rizq. Our Tawheed classes and learning, that is Rizq. Your
spouse, that is Rizq. Your kids, that is Rizq. Your wealth, that is Rizq. Your health, that is Rizq.
Your sleep, that is Rizq. Your peace of mind is Rizq. If Allah grants you Jannah and may Allah
grant you all Firdaws al-Alaa, that and what is in Jannah of its pleasure is also Rizq.
AR-RAZZAAQ IS ALLAH
In order to complete your Tawheed, you need to understand fully that Ar-Razzaaq is Allah.
You need to purify your heart from any type of feeling that anyone other than Ar-Razzaaq
provides you, and you need to let that belief sink in and register deep down in your heart.
You believe wholeheartedly that Allah is Ar-Razzaaq.
YOUR PROVISION IS IN THE SKY
:

And in the heaven is your provision, and that which you are promised. (Surat ath-Thaariyaat:
22)
That is what you have to believe. Someone might say you know get real, speak realistic. How
do you say my provision is in the heaven, when my job is right here a couple of miles down
the road? How do you say my provision is in the heaven, when my business is right down
the street? How do you say my provision is in the heaven, when my cheque and account is
right here, all my money that I need, my car and my house are all right here? How is it on
earth when you say it is in the sky? The thing about it is that all those are means of provision
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(Asbaab ()). Ar-Razzaaq created those means to attain Rizq. The boss was guided from
Allah from on top of seven skies to sign over the cheque and hand it to you every week. The
Rizq came from Allah and he is merely a means. Every customer that walks into your
business is walked in by direction from the heavens to bring you the Rizq. Now who is in
control your boss or Allah the One who makes him sign the cheque? Allah wanted to draw
the attention that it is in His sustenance and that it is in His complete and full control, in the
sky and not on the earth.
Ibn Qudaamah and al-Qurtubi narrated with a chain that al-Asmaee said I was leaving a
Masjid in Basra in Iraq, I was walking in an alley and a Bedouin approached with a bowl and
a sword. He was very gruff and rude looking and he asked which tribe do you belong to? AlAsmaee said I am from the tribe of Asma. He said are you the one they call al-Asmaee?
You are the big famous scholar they call al-Asmaee? He said yes. He gave him Salaam and
he sat down. The Bedouin asked al-Asmaee where do you come from? What area? Tell me
about where you came from. Al-Asmaee wanted to use it for Dawah so he said I come from
a place where they recite the word of Allah. The Bedouin said there is a word of Allah that is
being recited on the tongues of humans? He said yes. The Bedouin said recite to me. He
started reciting ath-Thaariyaat until he got to verse twenty two:
:

22)
The Bedouin said enough. Asmaee said this is the word of Allah. The Bedouin said this is the
word of Allah? He said yes this is the word of Allah and He revealed it to His Prophet
Muhammad sallallahu alayhi wa sallam. The Bedouin was astonished. He got up, he
slaughtered his camel, he skinned it and he said Asmaee come help me give the flesh for all
the poor people in the town as charity. Then he broke his sword and bow and faded into the
desert reciting over and over again:

Al-Asmaee said I began to blame myself, why was I not as strong as this man in his belief?
He took that verse to heart. The Bedouin basically heard that verse and a lot of them were
sharp in Arabic, and he took it to heart. He used to stress and be in wild pursuit over
provision. So he said why on earth have I been stressing? Basically that is what he was
saying. Why on earth was I stressing and killing myself to get something guaranteed to me
from on the top of the seven heavens. It brought him comfort and ease knowing that Rizq is
coming from the heavens.
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The years went on and the years went on. Al-Asmaee said I went to Hajj with Haroon arRasheed and when I got to Makkah, someone was calling me saying Asmaee, Asmaee. I
looked back from the crowd and it was that Bedouin, pale and old looking. He was weak, old
and pale looking now. He said to me sit down and read more to me from the Quran. So he
began to read ath-Thaariyaat again until he got to the same verse:

The Bedouin said I found what Allah said to be true. Read more for me, continue reading for
me.
He recited:
Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to
you), just as it is the truth that you can speak. (Surat ath-Thaariyaat: 23)
Allah gives an oath by Himself when He says:

). Laam in La Haqq is Laam at-Tawkeed. The Laam is
It is an oath followed by La Haqq (
assurance, emphasis, affirmation and assertiveness to make you sure that the Rizq is from
the sky. When the Bedouin heard that he shouted who angered Allah so much and they did
not believe in Him, that Allah the Mighty and the Sublime (the Jaleel) needed to give an
oath? He said it three times. Over and over again, and the third time he died. The verse
melted him to death.
Just as it is the truth that you can speak.

Why was the parable of speaking used in relation to Rizq? For two reasons. Allah is saying be
assured that your provision is coming to you from heaven, just as certain and definite it is
that you speak. Do you have any doubt that you speak? No, so just as you do not have any
doubt on the fact that you speak, do not have any doubt that your provision is coming to
you from the heaven. That is the first one. The second reason for the relationship between
the parable of sustenance in the sky and you speaking is because each one of you speaks
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and can anyone speak and use your tongue? No one can take your tongue, your mouth,
your throat and your vocal cords and speak. So just like no one can speak using your mouth,
no one can take your sustenance. Relax, it is coming to you. Your Rizq is coming to you.
Why are there so many oaths combined with confirmation and assurances in this verse in
particular, and others verses and many other Hadith that we would never have time to
discuss in one or numerous Halaqaat? To establish Tawheed in an area that is a weakness to
many. That is how it sums up. It is a matter that distresses people and it consumes their
thoughts. Money, rent, food, retirement and savings. Allah wants you to live a Tawheed
filled life that entails a stress free life and a relaxed life.
PROVISION COMES FROM ALLAH

:
And no (moving) living creature is there on earth but its provision is due from Allah. And He
knows its dwelling place and its deposit (in the uterus, grave, etc). All is in a Clear Book (AlLawh Al-Mahfoodh the Book of Decrees with Allah). (Surat Hud: 6)
The provision is on who?

On Allah. On your boss? Not on your boss. On your parents? On a government paycheque?
On a human, on a corporation or on a nation? No.

Due from Allah. Humans do not give provision to each other. Humans are means Allah
created to give you the provision. Many may think in times of hardship (especially financial
hardship) that Allah forgot about them. They may not say it but it comes to mind. That is
when the second part of the verse comes into play.

And He knows its dwelling place and its deposit (in the uterus, grave, etc).
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He knows your dwelling and your deposit. More assurances. Relax, He knows where you are
at from the time you are in the uterus to the time you enter your grave, after that, before
that and in between that. You are going through difficult times? Allah did not forget about
it. That is what it means.
If Allah promised every animal its provision, is He going to leave out humans when they
were the most honoured of the creation of Allah?
: ...
And indeed We have honoured the Children of Aadam. (Surat al-Israa: 70)
Allah said We will provide for animals, so do you think He is going to leave out those more
honoured (human beings)? When Allah promised to provide sustenance to those who
defame Him saying He has a son, do you think He is going to leave out those who say that
Laa Ilaaha Illallah? His provision reaches all animals, Kaafir and Muslim.
In a way, Allah corrected Ibraheem in his Duaa. Ibraheem said:
...
: ...
My Lord, make this city (Makkah) a place of security and provide its people with fruits, such
of them as believe in Allah and the Last Day. (Surat al-Baqarah: 126)
Allah answered and He said:

...
:
As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel
him to the torment of the Fire, and worst indeed is that destination! (Surat al-Baqarah:
126)
In provision, they are alike.
Establish now to complete your Tawheed that your Rizq is in the hands of Allah. Do it right
now. No boss, no business, no nation and no country.
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:

Verily, Allah is the All-Provider, Owner of Power, the Most Strong. (Surat ath-Thaariyaat: 58)
That is who you turn to for your Rizq.
YOUR UNCHANGEABLE PROVISION IS ALREADY WRITTEN

As we mentioned, your unchangeable Rizq was written for you when you were in the womb
of your mother. Sprint in this life, walk or relax, and the amount of provision Allah wrote for
you is going to be the same. It is not going to be more or any less.
The Prophet sallallahu alayhi wa salaam said in an authentic Hadith that Allah put an angel
in charge of the womb. When one is in the womb, the angel of the womb says O Allah, a
drop? Meaning should I go ahead forth in a drop?

O Lord, is it now time for a clot? He gets permission from Allah.

O Allah, a morsel?

:
When Allah desires to complete the creation of the foetus, the angel asks is he going to be
among the wretched or happy?

He gets the permission every step of the way. Male or female?
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:
He asks the final questions which are what is his provision and how long is his lifespan? Then
he writes that while he is still in the womb of his mother. I am not going to say your
destined Rizq was written when you were in the womb of your mother, but even before
that. That is when the angel of the womb and the angels found out about it. That is only
when the angels got their homework pertaining to those matters.
Fifty thousand years before Allah created the heavens and the earth (not before you were
born but before the heavens and the earth were created), every last drop of water coming
to you was documented. Not even every drop of water, that is still too big. Every tiny
provision you are going to get was written for you, even if it is as small as a quark, a lepton
or any of those small particles that make up an atom. If there is anything smaller than that
of your provision, Allah wrote it. If it is destined for you, it has been written for you. And
even before it was written, Allah in His eternal Ghayb knew that.

Allah wrote down in the book (al-Lawh al-Mahfoodh) the measures of the creation fifty
thousand years before the heavens and the earth were created. That is why in matters of
this life, Allah speaks about them in the terminology of walk. You have an item waiting for
you, so walk to it and take your time. It is not going anywhere. If I say to all of you that the
chalkboard over there in the back is not going anywhere and it is for you Muhammad, you
would be foolish to get up right now, sprint and grab it. A hundred years from now and a
thousand years from now, I am going to sit here and watch it and it is not going anywhere. It
is guaranteed for you, no one else is going to touch it and it is for you. You would be foolish
to get up right now, sprint and grab it.
He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to
do agriculture on it, etc), so walk in the path thereof and eat of His provision, and to Him
will be the Resurrection. (Surat al-Mulk: 15)
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It is He (Allah) who made this earth subservient to us, so walk in its path and eat of its
provision. What you need to be sprinting for is the matters of the life after, which are the
matters that are not guaranteed. The levels of Jannah is what you need to be sprinting for.
: ...
...
Come to the remembrance of Allah [Jumuah religious talk (Khutbah) and Salat (prayer)].
(Surat al-Jumuah: 9)

The last thereof (that wine) will be the smell of musk, and for this let (all) those strive who
want to strive (i.e. hasten earnestly to the obedience of Allah).
Strive and run for those matters.
AR-RAZZAAQ IS WISE IN GIVING PROVISION

Part of knowing Ar-Razzaaq is knowing He is also wise in giving provision. Many people
today utter day and night that Allah is the All-Wise and they preach it, but at night-time they
contradict it by complaining to other than Allah about their poverty. They complain to other
than Allah about their poverty, yet they say Allah is wise and Ar-Razzaaq.
Allah said:

:
And if Allah were to enlarge the provision for His slaves, they would surely rebel in the
earth, but He sends down by measure as He wills. (Surat ash-Shoora: 27)
There is many who know Ar-Razzaaq and Al-Hakeem, and the Razzaaq and the Hakeem that
you believe in knows that if He gives you some funds, you will misappropriate them and
they are not good for you. That is part of believing in Ar-Razzaaq and Al-Hakeem. Your
Aqeedah in this is that you accept the status that Allah gave you because if it changes from
one status to another (rich or poor), you do not know whether it will result in your change
of status from wretched to being happy, or from happy to being wretched. You do not know
how it will change you. You never object to Al-Hakeem.
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If I get into any one of your personal business and I say why did you buy that twenty
thousand dollar car, not the ten thousand or five thousand dollar car or less than that? Why
did you get an iPhone and sign a two year contract? You should have stayed with a vintage
phone that has only voice and possibly text. Why did you just give your wife five hundred
dollars to go to the mall? Your natural reaction is to tell me who do you think you are to
object to my decisions? Who are you Ahmad Jibril to object to my decisions and judge my
wisdom? That is my business. You are actually right. Who am I to interfere with your
wisdom in your internal family business and your affairs? But again, who are you to judge
the divine wisdom of Allah, Al-Hakeem, Ar-Razzaaq?

:

Is it they who would portion out the Mercy of your Lord? It is We Who portion out between
them their livelihood in this world, and We raised some of them above others in ranks, so
that some may employ others in their work. But the Mercy (Paradise) of your Lord (O
Muhammad sallallahu alayhi wa sallam) is better than the (wealth of this world) which they
amass. (Surat az-Zukhruf: 32)
Who do you think you are to portion out the mercy of Allah? That is not your business. Who
are you to portion out the provision of your Lord? Allah portions out the livelihood in this
world between the creation.

And We raised some of them above others in ranks, so that some may employ others in
their work.
Some are rich (high-class), middle-class and low class. A lot of people say why did Allah not
make me rich so I can build Masaajid, support the oppressed and do and do? In a sense,
some may be somewhat disgruntled with the division of Allah. If they just want to do good,
that is different, but if they are internally disgruntled with Allah, do not forget that ArRazzaaq is the All-Wise, the All-Knowing. He knows what He gave you and why He gave it to
you.
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There is many like Qaaroon and you know the story of Qaaroon. The people of Qaaroon
asked the same question why did Allah not give us like He gave Qaaroon? Then when they
saw what happened with Qaaroon, they regretted it.
And of them are some who made a covenant with Allah (saying): If He bestowed on us of
His Bounty, we will verily, give Sadaqah (Zakat and voluntary charity in Allahs Cause) and
will be certainly among those who are righteous. (Surat at-Tawbah: 75)
A lot of people say that. Why does He not give us so we can give in charity and we can be
righteous? What happened after they got it?
:

Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah
(Zakat or voluntary charity)], and turned away, averse. (Surat at-Tawbah: 76)
They became cheap and turned away from Allah. The result is objecting to the commands of
Allah.

:
So He punished them by putting hypocrisy into their hearts till the Day whereon they shall
meet Him, because they broke that (covenant with Allah) which they had promised Him and
because they used to tell lies. (Surat at-Tawbah: 77)
By the way this verse was revealed, you know that what Allah gave you of provision is not
something to object about. And let me say before I forget, this verse was not revealed by
Thalabah as the popular story is that a Sahaabi named Thalabah got rich. That is a
fabricated story. The true proper reason for the revelation was what Ibn Hajr mentioned
through Ibn Wahib and Ibn Zayd, that it is a group of Munaafiqeen. Thalabah was a man
who stood firm in the Battle of Badr.
Do not be displeased. The point of it is do not be displeased with what Allah has chosen for
you. Seek means, no problem, but when you become displeased in your heart at Allah and
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the destiny Allah has chosen for you (low class, middle-class, high-class or whatever it is),
then there becomes a deficiency in our topic today, which is belief in Ar-Razzaaq. When
Allah is Al-Aleem and Ar-Razzaaq, He gave it to you for a wisdom. When He is Al-Hakeem
and Ar-Razzaaq, He deprived you for a wisdom so never object. Part of believing in this
Tawheed is to be fully content with what Allah has given you of provision.

So, when they forgot (the warning) with which they had been reminded, We opened to
them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which
they were given, all of a sudden, We took them to punishment, and lo! They were plunged
into destruction with deep regrets and sorrows. (Surat al-Anaam: 44)
Allah gives this Dunya to whom He likes and dislikes, but the Aakhirah is only for those who
Allah likes. Thinking and judging that Allah gives this Dunya to who is more favourable to
Him in the Aakhirah levels is an aspect that Kuffaar Quraysh used to have.
:
And they say: We are more in wealth and in children, and we are not going to be
punished. (Surat Saba: 35)
They used to bolster to the Prophet Muhammad sallallahu alayhi wa sallam and the
Sahaabah that we have more than you guys. We have more wealth, we have more children
and we are not going to be punished.
Allah says:
Say (O Muhammad sallallahu alayhi wa sallam): Verily, my Lord enlarges and restricts the
provision to whom He pleases, but most men know not. (Surat Saba: 36)
Allah gives His provision in this life for those He likes and dislikes, but only gives success in
the high levels in the Aakhirah for those He loves and likes.
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TRUE TAWAKKUL AND TAWAAKUL

Haatim al-Asam was asked once how did your Tawakkul on Allah become so strong? He said
I believed that no one will take my provision, so my heart became content. I knew that
death awaits me, so I prepared my baggage for that journey. I knew no one can perform my
actions but me, so I became occupied in them. I am too busy in my work. Number four I
knew Allah watches me and sees me, so I became ashamed to let Him see me doing any
sins. They said so where do you eat from? They saw him so content, so relaxed and so
laidback, so they asked where do you eat from? He responded:

...
:
And to Allah belong the treasures of the heavens and the earth, but the hypocrites
comprehend not. (Surat al-Munaafiqoon: 7)
Ash-Shaafiee Rahimahullah said I depend on Allah for my provision and I have absolutely no
doubt that my provision will come to me. And then he went on to say my Rizq will come to
me even if it is coming from the bottom of the deep dark ocean, so why should I grieve or be
sad over it? Why be depressed about it? Relax.
Umar Ibn al-Khattab radhiallahu anhu narrated the following Hadith:

The Prophet sallallahu alayhi wa sallam said if you all relied on Allah as you should rely on
Him, He would have provided you just like He provides birds. They wake up hungry in the
morning and return with full stomachs at dusk time. Taghdoo (
) in the Hadith means
they go early in the day with empty stomachs. They go, meaning they do something. Wa
Taoodu ( ) or Taroohu (
) in one narration means they return late in the evening,
and Bitaanaa ( )means with full provision.
What you take from that Hadith is true Tawakkul is full reliance of the heart on Allah, using
the means available. He did not say Allah will provide you like He provides that bird laying in
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the nest. He says Taghdoo and Taoodu like a bird that goes and returns. That is why I
specified the definition of those words. Tawakkul is firm belief in the heart, putting
dependency in the heart on Allah and using the means available. That is the true meaning of
Tawakkul in the matter of Rizq.
Ibn Abi Dunya narrated that people came to Madinah one time in Umrah as usual, and any
time he saw foreigners in Madinah, he would ask them. He saw people who he knew were
from Yemen, so he said who are you? Meaning give me more about yourself. They said:

We are the ones who depend on Allah. He said you are Mutawaakiloon () , meaning
( ) the real
you depend on each other and not on Allah. He said al-Mutawakkiloon (
Mutawakkiloon) are the ones who put the seeds in the ground with their reliance on Allah.
This is all part of believing in Ar-Razzaaq. Your heart hangs with Allah the Creator and the
controller of all means. Part of that is that you have to believe means do not harm and
benefit, and they do not provide nor take from you. The order for your provision comes
from the Creator, Ar-Razzaaq.
Sahl Ibn Abdullah at-Tastari said a golden word about this whole matter. He says whoever
neglects means has neglected the Sunnah, and whoever neglects Tawakkul (the reliance on
Allah) neglects Imaan. Tawakkul is the state or status of the Prophet, and whoever is on the
status of the Prophet cannot leave out the Sunnah of the Prophet.
SEEK MEANS BUT KEEP YOUR HEART FULLY ATTACHED TO ALLAH

The Prophet sallallahu alayhi wa sallam was known to take means. Look at his life. He
depended on Allah fully all throughout his life and every moment of his life, yet he used the
means available to him. In Hijrah when he went, he took the guide with him to Madinah and
he hid in the cave. Did he say Abu Bakr I am the best man to walk on the face of the earth
and you are the second best (the best man after the Messenger to walk on the earth), so let
us just lay in the open desert knowing that there is a hundred camel bounty on my head and
your head, and Allah is going to protect us. That is Tawaakul not Tawakkul. He went in a
cave and he found a secluded cave away from them (one he thought that they would not
see). And then he said:
: ... ...
Be not sad (or afraid), surely Allah is with us. (Surat at-Tawbah: 40)
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You use the means, but your heart is fully with Allah. Sometimes there is no means to us,
but if there is then you use the means. If there is not, you have no choice, but in both case
scenarios (whether there is or there is not), your heart is fully attached to Allah. If the
Prophet sallallahu alayhi wa sallam was hungry, did he wait for food to drop from the sky or
did he go and prepare, sit and eat?
In Badr it was three hundred of the Sahaabah versus a thousand. He did not say O my
friends put your weapons down, let us just sit here and make Duaa and the closer they
come, let your Duaa shout more and more, louder and louder. The heads are flying off, let it
be louder and louder. That is the thinking of some deviant groups today. No, he fought.
Make Duaa, but he prepared. He made Duaa himself until his upper garment fell off, while
Abu Bakr felt bad for him for making all that Duaa and Abu Bakr was behind him putting his
upper garment on him. He then aligned them and he positioned them in front, so the
disbelievers will not get any of the water wells and all the water would be behind them. He
told them hold fire until they come and you can see the whiteness in their eyes, then after
you see that you can proceed.
That is the same as Rizq. You seek a job, but the heart is fully attached to only Allah.

: ...
He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to
do agriculture on it, etc), so walk in the path thereof and eat of His provision. (Surat al-Mulk:
15)
He said Famshoo (
) walk, pursue and search. He did not say it is going to come to
you. Seek and pursue your Rizq and do the means. Do not sit and expect it to come to you.
That is also an additional benefit from Famshoo. The word walk in this verse is delicate it
means yes go for your Rizq, but do not stress for it. Allah wrote it for you, so do not go after
this Dunya like a galloping horse in the outskirts.
When Maryam alayhas-salaam gave birth to Eesa, in the midst of her agony and pain, Allah
says:

:
And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you.
(Surat Maryam: 25)
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Can anyone tell me how a strong man, the strongest man out of all of you can shake a palm
tree and bring the dates down? How is a woman in labour going to do that? The lesson
really is depend on Allah Maryam, but do the little means. Just touch that tree and try to
shake it, and then the rest is on Allah.
Submit the resume, go to the interview, put the offer on the business and the house. And at
the same time you are doing it (before and after), know it is coming from the sky. Your mind
should be elsewhere. Your mind should be in the sky. If He wants you to get it, no one is
going to deprive you from it. And if He does not want you to get it, no one is going to get it
for you. The bottom line is that your heart must be fully attached to Allah. Once that heart is
attached to a job or the business for Rizq, then there is a deficiency in the belief that Allah is
Ar-Raaziq. No matter how small that percentage is, it is a deficiency right there.
Ibraheem Ibn Adham was preparing a barbeque and he was cutting up meat to barbeque it.
A cat took a slice of that meat and ran off with it. Ibraheem looked and saw that she did not
really eat it. She took it to a distance as he was monitoring it and put it in an open field by a
hole in the ground. He walked close to it and he monitored the situation. Why did it not
come back to eat it? Suddenly, a snake with its eyes popped out (a blind snake) comes out
from the hole, takes it and goes right back in. A cat and snake are enemies they are prey
and predator. Ibraheem looked at the sky and said praise be to Allah, He made enemies
provide sustenance and provision for each other.
Some in the past used to make the Duaa:

An-Naaabah ( )is the chick of a crow. In Arabic, a crow is a Ghuraab ( )and the
crows are species that are rated among the most intelligent animals. Their chicks hatch
blind, helpless, covered with just skin, and weigh probably a little bit over half an ounce. The
crow is black and the chick when it hatches is pink. It is believed that when the crow sees
the chicks, they are not black. It leaves for a long period of time or possibly for forage (to get
food). Depending on their stage, the baby crows will need to be fed approximately every
thirty minutes. The mum is gone in either disappointment or to get the food, and the baby
needs food every thirty minutes. This is an-Naaabah. O Allah, provide me like you provide
an-Naaabah in her nest.
Ar-Razzaaq sends that lonely chick insects, bugs, grasshoppers, weevils, berries, spiders or
whatever it may be on its beak. They are attracted to its beak so it can eat it, until the
mother either returns with food or from the disappointment to see the feathers are black.
That is why they used to say:
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O Allah, provide me like you provide that little baby chick of a crow.
Who provided the helpless baby crow insects and provisions while the mother and father
were gone? Who provided the helpless blind snake a piece of flesh right at its hole from its
enemy (a cat)? They are prey and predator.

...
Is there any creator other than Allah who provides for you from the sky (rain) and the earth?
Laa Ilaaha Illaa Huwa (none has the right to be worshipped but He). How then are you
turning away (from Him)? (Surat Faatir: 3)
Is there a creator other than Allah who provides for you from the sky and heaven? It is ArRazzaaq.
PROVISION IS NOT ONLY MATERIALISTIC

Mankind think in a narrow sense that Rizq is materialistic, like we said in the beginning of
the class. That is why many cry poverty.
Ibn as-Sammaak (a preacher) was an advisor to Haroon ar-Rasheed. Haroon used to always
consult with him and keep him by his side to remind him. Haroon ar-Rasheed was the
Khaleefah who used to tell the cloud go rain wherever you want, your wealth is going to
return to me. Haroon wanted a cold glass of water once and it must have been that he kept
asking for it over and over again. He repeatedly asked for a cold glass of water. It caught the
attention of Ibn as-Sammaak (his advisor) next to him, so he wanted to give him some
consultation.
Before he drank it, Ibn as-Sammaak said what would you do if no water was available to you
and you are forced to trade for this cup of water? You are supposed to give something for it.
Haroon ar-Rasheed said for sure, most certainly I would give at least half my kingdom if not
more. After he drank the cup, Ibn Sammaak said what would you give if you were not able
to release the waste of that water from your body, unless you traded something for it?
Haroon ar-Rasheed said I would certainly give the other half of my wealth. If I had more and
I needed, I would give even more than that. Ibn Sammaak cried to the Khaleefah. He said
drink Khaleefah drink, may Allah bless you. Fie upon a kingdom that could easily be traded
for a cup of water.
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I memorised poems from Shaykh Kishk when I was a kid and I used to hear his lectures, the
eloquent speaker Rahmatullahi Alayh. He used to say:

He actually said it when ash-Shah of Iran died. Be content, you will feel like a king even if
you do not have but peace of mind.

Look at those who ruled the globe in their entirety, did they leave this earth but with cotton
and shrouds?
Remember how we defined Rizq. Why do you look at it as money in your account alone?
Rizq is your Aqeedah. Your Aqeedah is the biggest Rizq you can have.
...
: ...
Belief in the Qadar of Rizq is Aqeedah. Once you establish this firm in your heart which we
are trying to get to, you live a content life. Having a deficiency in the belief in Ar-Razzaaq is
dangerous.
DEPEND ON ALLAH IN HARDSHIP

In an authentic Hadith in Sunan Abu Dawood, the Prophet sallallahu alayhi wa sallam said:
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Whoever gets Faaqah (( )which is usually a financial hardship) and he turns to people (he
depends on them in his heart), his hardship will not be fulfilled. Whoever gets a financial
hardship and turns to Allah for help, Allah will bring him his Rizq sooner or later.
THEY WORSHIP OTHERS BESIDES ALLAH WHO HAVE NO

CONTROL OVER PROVISION
Focus on this Ayah:
:

And they worship others besides Allah, such as do not and cannot own any provision for
them from the heavens or the earth. (Surat an-Nahl: 73)
Give me your full attention. In Arabic, if you were to remove the two words Rizqan ( )
(provision) and Shayan (( ) anything) from this Ayah, the meaning stays good. So why
these two extra words? We said the Quran is delicate, and these words are there for a
purpose. So what is the meaning? To add affirmation that the only One who can provide
Rizq is Allah.
An-Nakirah Fee Siyaaq al-Ithbaat Tufeed al-Itlaaq (
) a
rule of Usool. Both these words in the Ayah (Rizqan and Shayan) are indefinite nouns (Ism
Nakirah (
)). Those two words I said that are extra are indefinite nouns. The rule in
Usool is the indefinite noun (Ism an-Nakirah) in the context of a general sentence denoting,
affirming, declaring and establishing, indicates an absolute, unconstrained, unconditional
and unrestricted matter. Pay attention, I am going to explain it more. These rules are
complex as it is and it only gets harder when you explain them in English, so you have to
give me double the attention you regularly give me.
If you have a sentence affirming something, declaring and establishing, and then there is a
Nakirah (indefinite noun), that means it is absolute. That indicates it is absolute,
unconstrained and unrestricted. Adding a Nakirah that is otherwise not essential basically
gives it an exaggerated, absolute, unconstrained and unrestricted meaning. That is the point
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right there. Here comes the meaning those who they worship other than Allah have
absolutely not a tiny bit of control over Rizq.
Let us take the first indefinite noun to shed more light on what I am trying to talk about.
They already had nothing and the word Shayan (anything) added to their nothingness. Yaa
Allah, You told us they do not have anything and no control over provision, so why did You
add Shayan? They have nothing, so why did You add anything to nothing? If your
paycheque after everything clears is two hundred and one dollars and five cents, and I say
to any of you what is your paycheque this week, would any one of you say two hundred and
one dollars and five cents? You are going to say two hundred dollars. We are not sitting here
doing your income tax, so you are going to say two hundred dollars. You round it off
because one dollar and five cents is so little, so minute and so insignificant that you do not
even count it.
Now a second example to get this rule that I am talking about, because you understand
them more with examples. If I say to you what time is it now and it is 1:59, does anyone tell
me 1:59? Everyone is going to round it off and say it is two oclock. A third example if
someone has no wealth but he may have a little bit of wealth, what do you tell me if I ask
you about his financial situation? The common terminology is he has nothing. There is
something, but it is so little, so minute, so tiny and so insignificant that you consider it
nothing. It is a fraction that is rounded off. That is why the indefinite noun Shayan was
added.
Allah wants you to have the pure Tawheed in Ar-Razzaaq, and He wanted to eliminate any
tiny doubt that anyone other than Allah has any provision. There is not even the super slight
chance that one may have any tiny significant control or rule over Rizq, other than Allah.
That is why the indefinite noun (Shayan) was added. The verse is saying they worship those
who have absolutely no control over Rizq, not even those tiny fractions that may be
considered by some. Those the Mushrikeen worship do not have any tiny, rounded off
fraction of control or rule over Rizq. Why so much emphasis? This is to erase the possibility
that we may have any thought or doubt that anyone has any little crumb or power in control
over Rizq. It is to affirm and to fulfil your heart with full and pure Tawheed to Ar-Razzaaq.
Two Nakirah come to affirm this, not one. Shayan was one, and what we mentioned about
Shayan is the same for Rizqan too. They were added to eliminate the thought that there
may be that tiny fraction that people neglect or that they round off, like the one dollar and
five cents, the one minute, and one having a little bit of provision and then you say he has
nothing. It is to eliminate even that possible tiny thing, and show there is not even a
rounded off figure in the matter. They have absolutely no control over Rizq.
We got the general wording of the verse that those who Mushrikeen worship have no rule
or control over Rizq. That is the general wording and it already tells it all. To top it off, we
have two Nakirah (Shayan and Rizqan) to add emphasis and to show not a crumb of power
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or a rounded off fraction of power do they have over Rizq. We are not done there, Allah
wants pure Tawheed.
The third thing in the matter is the end of it:

At the end, the verse says and they cannot (they are unable to). Sometimes you may have
power to do something, but the opportunity is not there. Allah wanted to eliminate that
thought too. Belief in Ar-Razzaaq is no joke it is firm and it is deep. They do not have the
power and they do not have the ability to rule over Rizq. No power and no ability. Once you
affirm absolute Tawheed in Ar-Razzaaq, you live at peace and at ease. It is among the
biggest sources for the anxiety disorders of today, depression, stress and traumatic stress.
When you know it is from Allah, you live at ease and peace. You leave it in the hands of
Allah and you live a stress free life.
Keep your heart with Allah. If you are rejected from a university or a job, do not even feel
down or sad. Take it with a smile and walk away. If your interview goes bad, it was not
meant by Allah because it is in the sky. That creation that you see in a suit and tie before
you conducting the interview could not raise his finger nor move his lips or utter a word,
except what Allah wanted him to do. You are going to the interview because Allah wants
you to seek the means, but before, during and after, your heart must be in complete
attachment with Allah. Your heart has to be in another world.
: ...
...
And know that Allah comes in between a person and his heart (i.e. He prevents an evil
person to decide anything). (Surat al-Anfaal: 24)
Allah comes between that person you think is a boss interviewing you. Allah comes between
him and his heart, and Allah can make him utter that which He wants.
AR-RAZZAAQ WILL SEND YOU MEANS

Affaan Ibn Muslim as-Saffaar was a Shaykh for Bukhari. In the Fitnah of Khalq al-Quran
(
), Affaan was an Aalim and they started by scanning the Ulamaa and
interrogating them pertaining to the matter of the creation of the Quran. They got to the
house of Affaan and the governor wanted to interrogate him. The interrogators told Affaan
I have orders from the Waali that I need to ask you these questions. Is the Quran the word
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of Allah or creation? We know what the position of Ahlus-Sunnah is and what they used to
spread back then.
Affaan said:
:
Say (O Muhammad (sallallahu alayhi wa sallam)): He is Allah, (the) One. (Surat al-Ikhlaas:
1)
Is that created? He basically began to explain. He is an Aalim and he wants to start talking
and explaining to the man. The interrogator said look Affaan, I am not here to debate. I
have these questions to ask you, I have to write the answer and let me advise you, when
they take you to prison then you can explain away over there. He also said let me advise you
more if you say it is the creation of Allah, from my experience the people who said that get
a higher rank, their salary goes up and they be at peace and ease. Those who do not say it
was created, from my experience they start off by taking your salary, then your family and
you get hungry and it only gets worse after that. This is the interrogator telling him.
Affaan said the Quran is the word of Allah (Kalaamullah (
)), it is not created. The
interrogator said do you know where this statement is going to take you? He told him the
verse that we mentioned:
:

22)
Tawheed kicks in at these times and that is how you know if you have the proper Tawheed.
The Tawheed melted into Imaan and Ihsaan. The interrogator wrote the report and they cut
his salary. After midnight, Affaan wakes up to a knock at the door. Someone is knocking
very hard at the door and he found it is an older man (a Zayyaat) who is an oil salesman. His
clothes are dirty because you know oil salesmen have oil over them because they work with
oil. It is a low, looked down upon job, but this oil man took it upon himself to care for the
causes of this Ummah. He said who are you? The Zayyaat is asking him who are you? He said
Affaan Ibn Muslim. He said you are the man whose salary the government cut for speaking
the truth earlier today? He said yes. He possibly heard it in the community, in the market or
in the Masjid. He said here is a Surrah (a money pouch) with one thousand Dinaar, and this
time every month I am going to bring you a similar bag until Allah provides you a way out.
That was actually more than the government was paying Affaan Ibn Muslim.
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:

Today the Ummah may no longer have a salesman with jealousy like that oil salesman had,
but the Provider who sent that oil salesman will send you different means because the
Provider (Ar-Razzaaq) is there.
Let me conclude with this story for the sisters who follow us (especially through the
internet) whose husbands are in prisons, or single mothers, and actually for all of us. There
is a contemporary man in Egypt who went to prison. He was very poor as it is, so when he
went to prison, his wife had two kids and she had to move in with her parents. It is the same
thing repeated all over. Those whose family members went to prison will tell you the same
story. One day her son got sick and he got very high fever. She is in the house of her parents
with no transportation and even if there was transportation, there is no money to pay the
doctors.
So she turned to Allah all night long in Sujood and Duaa, in deep agony and pain. One
minute Duaa and Salah (two Rakahs), and then she would tend to her baby, changing the
bathing towels on his head and body. As you know, only mothers can talk about what they
feel when their children are ill. May Allah grant my mother and all your mothers Firdaws alAlaa for the suffering they suffered for us. She would go and soak the bathing towels in cold
water and place them all over her son (on his forehead and his body) and take a break in
Salah. Two Rakahs in the deep, dark, lonely and long night. Cries and shouts of desperation
to Allah, and that is when the Duaa is most likely to get answered.
: ...

Is not He (better than your gods) Who responds to the distressed one, when he calls Him.
(Surat an-Naml: 62)
Late late at night, the knocking comes at her door. She put on her Hijaab, she opened the
door and it is a doctor in a white robe. This is a contemporary story. The doctor answered
the door, but he in reality answered the order of Allah. The doctor was at her door and she
was astonished. She has no means and she does not know what is going on. Limiting her
communication with men, she watched as the doctor diagnosed the baby, wrote the
prescription and gave her words of comfort. Then he told her the bill is so and so and he
handed her the bill. For house calls you pay right on the spot. It was well known back then
and it is still known. In Arabic countries, I remember until recently that the doctor comes
and you pay him on the spot.
She said what? I have no money. He said where is your husband who called me? She said my
husband has been in prison for some time and he did not call you. He said you make a late
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call at night and you have no husband to pay for me? He said is this not apartment
eighteen? She said no, apartment eighteen is right down the hall (that is next door). The
doctor was astonished at how he came here and there really was someone sick. He said
Subhan Allah, what is your situation lady? Tell me what it is. She told him her story, she
began to cry as she was telling her story and he began to cry. He said Wallahi it was Allah
who took me out of my bed to come to see your son. Give me that prescription back and let
me get the medicine from my car. Here is some money for you and every week or so, I will
come and check up on you. Not only that, he continued to check up on her and give her
from the charity that Allah gave him. The woman began to tease her husband who was in
prison. She said you might want to stay longer in prison because Allah the Razzaaq is taking
care of us more than you did when you were here.
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CLASS SIXTEEN
Alhamdulillah Rabbil-Aalameen that we were able to conduct the class today. This is the
sixteenth class on Al-Usool Ath-Thalaathah.
We are on the first of the three matters in Chapter Two:
Our first topic today is:

We talked about Lordship and we talked about the Provider. When we establish Allah
created and provided, the author moves on to why He created us. Why did Allah create us?
He did not leave us without a purpose. That creation and provision was for a purpose and
this is subtitle C.
1C: HE DID NOT CREATE US WITHOUT A PURPOSE

Why did He create us? Why did He provide for us? The author says:

He did not create us without a purpose.
WHAT IS HAMALAA?
What is a Haamil ( )or what is Hamalaa ( ?)Even with the dialects today and the
slang form of the Arabic that we have today, you hear on the tongues of many that they
refer to someone as a Haamil. And when they refer to that, they mean someone who has no
purpose or no job. Usually they refer to it in materialistic failure and they call him a Haamil.
This is actually a unique term that was used amongst the Arabs back in the old days.
Originally, it was used to refer to camels or animals that are unbridled or have no shepherd
or herdsman. Basically animals running day and night in the wild, that are left loose and
unattended. That is what Hamalaa is.
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Here it applies to animals in the form of human animals. They are those who have no
spiritual purpose or guidance in their life. They run on this earth like wild animals,
unrestrained by the guidance of Allah. They run day and night with no guidance from Allah,
just like animals running in the wild day and night.
Let the Quran define to you what Hamalaa is.

:
And surely, We have created many of the Jinns and mankind for Hell. They have hearts
wherewith they understand not, they have eyes wherewith they see not, and they have ears
wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They
are the heedless ones. (Surat al-Araaf: 179)
The verse says:

They are like cattle, nay even more astray; those! They are the heedless ones.
...
:
Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their
abode. (Surat Muhammad: 12)
INCORRECT OPINIONS ON THE PURPOSE OF OUR CREATION

A believer must know why he was created. You have to know that. You have to know why
Allah gave you provision and why Allah created you. If you ask someone the question of our
topic:

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Why were you created? You are going to find so many different answers. Some will say it is
a wisdom only Allah knows. They put an Islamic touch in an ignorant way. Yes that is true
that Allah has wisdoms that we do not know in some matters, but in this matter you must
know.
Allah said:

:

Does man think that he will be left Sudaa [neglected without being punished or rewarded
for the obligatory duties enjoined by his Lord (Allah) on him]? (Surat al-Qiyaamah: 36)
Another category is like the famous poet early in this century who said:

I do not know how I got here, but I got here.
I found a path before me so I walked, and I will continue walking whether I like it or not.

He went on to say how I got here? How I saw that path in front of me? I do not know, but I
got here.
This was a popular belief among a lot of people. In the sixties, Shaykh Kishk gave a Khutbah
on this because this was a poem, but there was a singer who made this poem famous. The
singer who sang that song was of the same name as the author of this book his name was
Muhammad Ibn Abdul-Wahhaab. The singer was basically in his late sixties and Shaykh Kishk
told him you are a span away from your grave, and you are speaking and uttering words of
Kufr and you do not know what you were created for. He broke down the poem and how it
has matters that are Kufr.
From listening to Shaykh Kishk, I thought it was the words of the singer, but it turned out
that the words were a poem from another wretched poet. He was from Lebanon and he
came to this country. His name is Ilyaa Abu Maadhi and many of you have probably heard of
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him. He came here in 1910 or so and lived in the United States. I say this because even
though they were popular in the sixties, these wretched characters were stars in the Arabic
world for millions and millions. He is a peer to the singer Umm Kulthoom the woman who
in her funeral had four million people follow her. Any one of you who is Arabic over here,
ask your parents or your grandparents for sure who Muhammad Ibn Abdul-Wahhaab the
singer is and who Umm Kulthoom is.
When it is millions elevating such filth and gutter to a star like status, that is why that was
the defeated and humiliated generation. The generation Muhammad Ibn Abdul-Wahhaab
the singer and Umm Kulthoom raised were met by humiliation after humiliation. In 1948,
between the fifties and sixties, 1967, 1969, 1973, and between 1971 and 1980. Read history.
That Muhammad Ibn Abdul-Wahhaab raised a generation of humiliated, dishonoured Hamal
who do not know their purpose on this earth. This Imaam Muhammad Ibn Abdul-Wahhaab
raised a generation on Al-Usool Ath-Thalaathah and on Tawheed, who learned the purpose
of their creation and in return revived Tawheed for this Ummah.
So many say they were created for a wisdom only Allah knows. No, you have to know this
wisdom too. This is the kind of wisdom that you have to know. Some say they do not know
how they got here and throw around Kufr statements like that poet and singer we
mentioned. Some of them say Allah created us for worship, which is the correct answer, but
their understanding is superficial. They are not deep and substantive in what worship is, and
that is basically the topic of our Tawheed all that relates to why we were created. Some
adopt the devilish thinking of some Greek philosophers who say that Allah created the
universe and forgot, and that is why there were so many problems among the people on
earth (because Allah forgot about us). Astaghfirullah. Allah responded to all that centuries
before they even uttered it. He said:
: ...
And your Lord is never forgetful. (Surat Maryam: 64)
And then you have other people who say the universe is the fun and play of Allah.
Astaghfirullah. Likewise, Allah responded to them.
:
Did you think that We had created you in play (without any purpose), and that you would
not be brought back to Us? (Surat al-Muminoon: 115)
Then you have a group who will say that you live your life, then you die and it is over and
done with. If this was true then death would be the goal of nearly every living being, but
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death is the start. Then there is the grave, then there is resurrection, then there is
reckoning, then there is the scale, then there is the Siraat, and then there is eternal Hell and
Heaven.

:
The disbelievers pretend that they will never be resurrected (for the Account). Say (O
Muhammad sallallahu alayhi wa sallam): Yes! By my Lord, you will certainly be
resurrected, then you will be informed of (and recompensed for) what you did, and that is
easy for Allah. (Surat at-Taghaabun: 7)
YOU WERE CREATED FOR A PURPOSE

The point is that one must know he was created for a purpose. You have to know that you
were created for a purpose.
In reality, this life is a test to see who fails and who wins. Allah called it a test.
: ...
Who has created death and life, that He may test you which of you is best in deed. (Surat alMulk: 2)
Allah wants you to prove through your action and through this test who is righteous and
who is not. This life is not a mall or a supermarket that closes at nine oclock and then it is
over and done with ones death.

And We shall set up balances of justice on the Day of Resurrection, then none will be dealt
with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And
Sufficient are We as Reckoners. (Surat al-Anbiyaa: 47)
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Allah is going to set up a real balance (a real scale of justice) on the Day of Resurrection and
no one will be dealt with unjustly. If it is a tiny weight of a mustard seed or even less than
that, Allah will bring it and He is the sufficient to take account of what you did in the
previous life.

:
And man will say: What is the matter with it? (Surat az-Zalzalah: 3)
It is the Day when one says what is going on here? What is it that is going on here?
And We have fastened every mans deeds to his neck, and on the Day of Resurrection, We
shall bring out for him a book which he will find wide open. (It will be said to him): Read
your book. You yourself are sufficient as a reckoner against you this Day. (Surat al-Israa:
14)
On the Day of Resurrection, We shall bring the deeds in the book and it will be presented.

Read your book.
:
And everything, small and big is written (in Al-Lawh Al-Mahfoodh already beforehand i.e.
before it befalls, or is done by its doer). (Surat al-Qamar: 53)
Everything small and big is written down.

:
And that man can have nothing but what he does (good or bad). (Surat an-Najm: 39)
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He created us to follow His guidance.

The verses on this are numerous and numerous.
SAVE YOURSELF FROM HELL

A man went to Ibn Umar radhiallahu anhuma and he said Abu Abdur-Rahmaan or Ibn Umar.
Abu Abdur-Rahmaan was his Kunyah and Ibn Umar is attributing him to his father. He said
did you hear anything from the Prophet sallallahu alayhi wa sallam in Najwaa (in private)
that you want to share?

Did you hear anything in private you can share with me?
:

Ibn Umar said I heard the Prophet sallallahu alayhi wa sallam say the believer will be
brought near his Lord and Allah covers him with a screen and asks him, and he confesses.

Allah will ask him do you know you did this? Did you know that sin? He will go over the sins.

:
Twice he will say I know. I know Yaa Allah. He confesses his sin, there is no way out of it.
:

I concealed it in the world before and I am going to forgive it to you today, then his registry
of deeds folds up.
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The other ones (the disbelievers) it will be announced publicly before all the people. Those
are the ones who lied and disbelieved in their Lord.
:
:

In at-Tirmidhi. There will be none amongst you except that Allah will speak to him with no
interpreter (with no barrier). You are going to go stand before Allah. Imagine that reality of
standing before Allah. Wallahil-Adheem it is going to happen, so focus as it is going to
happen and imagine it as it is going to happen. He is standing before Allah, he looks to his
right and he sees nothing but his deeds.

Ashama Minh (
) means he looks to his left. Then he looks to his left, and then he
sees nothing but his sins. Wallahi it is a scenery that tears the hearts. His deeds are to his
right, his sins are to his left, and then he looks in front of him. He sees Hell and there is no
escaping it. Good and bad, wretched and successful all are heading to the direction of Hell.
Where are they going? They are going to the direction of Hell. The righteous are going over
it and not in it, and the wicked are going in it. Nasalullaha an-Najaa (
) . Then
there are those who go over it but get clawed in it, and then there are those who go at the
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various speeds that we know from the famous Hadith about that. The Hadith says that
everyone looks in front of him and sees Hell, then it continues.
The purpose is save yourself from Hell, even by giving a portion of a date in charity, so you
can present it to Allah on the Judgment Day that you gave that. Save yourself from Hell,
even by giving that tiny little thing.
...

And whoever is removed away from the Fire and admitted to Paradise, he indeed is
successful. The life of this world is only the enjoyment of deception (a deceiving thing).
ALLAH IS INDEPENDENT OF HIS CREATION

You were created and you need Allah. Do not ever think Allah created us to have more
creation. Do not ever think that Allah created us because He needs our support. He created
us and He is Al-Ghanee ( )He is independent of His creation.
The authentic Hadith al-Qudsi in Sahih Muslim:

:
O My servants, you cannot reach me to harm me, nor can you reach Me to benefit Me.
O My servants, if from the first to the last of you, human and Jinn (every one of you with
nobody left out) were as pious as the most pious man you can think of, that is not going to
increase My kingdom.
That is Allah telling you that. Your piety will not increase the kingdom of Allah and you are
not doing Allah a favour by doing deeds.
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O My servants, if your first and your last and your human and your Jinn (every one of you)
were as wicked as the most wicked man, human or Jinn on the face of the earth that you
can imagine, that would not decrease My kingdom any tiny little bit.
Allah is speaking to you, because this is a Hadith Qudsi.

O my servants, were the first of you and the last of you to get together, your human and
your Jinn (every last one of you) in one place and request of Me everything they wanted,
and I gave every one of them that which he requested, it would not decrease My kingdom
any less than a needle decreases the sea if it is put into it.
Go to the Atlantic Ocean, put a needle or a string in the middle of the Atlantic Ocean and
then take it out. How much less did the Atlantic Ocean become? That is the Atlantic Ocean.
Allah runs, rules and owns the universe.

Here is the conclusion. O My servants, it is only your deeds that I reckon up for you. I gather
and collect them, add them up and register them for you for the Day of Recompense, so you
can be judged by them. Whoever finds good, let him praise Allah. And whoever finds other
than that, let him not blame but himself.

: ...

And do not do mischief on the earth, after it has been set in order. (Surat al-Araaf: 56)
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Meaning the entire earth was created for worship. The purpose of the universe was for
worship and whoever does not do worship has caused mischief. That is the meaning of the
verse.

:

Does man really think he will be left neglected? You really think you are going to live fifty,
sixty, seventy years or whatever you may live that Allah grants you, and then it is over and
done with?
After Allah talks about the human and how he is a drop of sperm and then a clot, Allah says:
:
Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all
things). (Surat al-Qiyaamah: 40)
The One who does that and created you from an emitted sperm and then a clot He cannot
resurrect you to question you again?
So we established that we have a purpose in this life and a goal to attain to be saved from
Hell and to attain the highest level of Heaven. That is what we have to work on.
1D: HE SENT MESSENGERS TO US
:

He sent Messengers to us:

He (Allah) created us and provided for us. That is A and B. Why? So we can worship Him,
which was C. C was why and D is how.
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We need to be taught how to worship Allah to achieve the purpose He created us on this
earth for, and that is why He sent us Messengers who are bearers of good tidings and
warners from Hellfire. Just because we are in the technology age, we have iPhones and
computers, and just because we are advanced in transportation, communication and
medicine, it does not mean we can figure out what pleases Allah on our own. We cannot
neglect the desperate need we have for Messengers, for guidance on this earth. From His
mercy, Allah the Mighty and the Majestic sent mankind Messengers. He sent us Messengers
and we are the honoured Ummah that got the beloved Messenger Muhammad sallallahu
alayhi wa sallam. He related to us the Ayaat, he purified us from all types of evil, and he
taught us the Book and wisdom, because before that we were in manifest error. We were in
the gutter.

:
He it is Who sent among the unlettered ones a Messenger (Muhammad sallallahu alayhi wa
sallam) from among themselves, reciting to them His Verses, purifying them (from the filth
of disbelief and polytheism), and teaching them the Book (this Quran, Islamic laws and
Islamic jurisprudence) and Al-Hikmah (As-Sunnah: Legal ways, orders, acts of worship, etc of
Prophet Muhammad sallallahu alayhi wa sallam). And verily, they had been before in
manifest error. (Surat al-Jumuah: 2)
Just as Allah sent us the Prophet Muhammad sallallahu alayhi wa sallam, He sent
Messengers before to the people.
: ...
And there never was a nation but a warner had passed among them. (Surat Faatir: 24)
There was not a nation except Allah sent a warner (a Messenger) to teach them and to tell
them the purpose of life.
Allah sent Messengers to creation so that it will be proof established for them or against
them.
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:
O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger
(Muhammad sallallahu alayhi wa sallam) making (things) clear unto you, after a break in
(the series of) Messengers, lest you say: There came unto us no bringer of glad tidings and
no warner. But now has come unto you a bringer of glad tidings and a warner. And Allah is
Able to do all things. (Surat al-Maaidah: 19)
O people of the Scripture, We have sent you a Messenger to make things clear for you.
Why?

Lest you say: There came unto us no bringer of glad tidings and no warner.
So that you will not say that no one taught us, and no one came to us and gave us the glad
tidings and a warning. Here you have him a bringer of glad tidings and a warner. The
Messengers they got and the Messenger we got, and that which came to them. It was from
the wisdom of Allah that He sent Messengers to creation as bearers of good tidings and as
warners. Why? We said it it is impossible for us to achieve the goal that Allah put us on
this earth for (to worship Him) in the manner that pleases Allah, without Messengers to
teach us. Messengers are the ones who explain and educate to us what Allah is pleased with
and whatever displeases Allah.
When it was finalised with the Prophet Muhammad sallallahu alayhi wa sallam, Allah says
to him:
And We have not sent you (O Muhammad sallallahu alayhi wa sallam) except as a giver of
glad tidings and a warner to all mankind, but most of men know not. (Surat Saba: 28)
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O Muhammad sallallahu alayhi wa sallam, We sent you as a Messenger to all mankind (to
give glad tidings and to be a warner), but most do not comprehend or do not realise.
: ...
And there never was a nation but a warner had passed among them. (Surat Faatir: 24)
There never was a nation except but there was a warner that was amongst them.
...

:
And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): Worship Allah (Alone), and avoid (or keep away from) Taaghoot (all false
deities, etc [i.e. do not worship Taaghoot besides Allah]). (Surat an-Nahl: 36)
We sent among every single nation or community a Messenger telling them worship Allah,
and stay away from and denounce the Taaghoot (make Baraa from the Taaghoot).
All these verses and hundreds more establish the proof for what the author is talking about
over here:

He sent us Messengers.
We will get more into Messengers at the core of the book Inshaa Allah, so that should be
sufficient for D.
1E: WHOEVER OBEYS HIM WILL ENTER PARADISE

The author says:

So whoever obeys him will enter Paradise and whoever disobeys him will enter Jahannam.
Aafaan Allahu Wa Iyyaakum Min Thaalik (
) .
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Here is how it is broken down. The Chapter Two that we are on right now has three matters.
The First Matter is what we are working on and we broke the First Matter into six
subcategories (A to F). The first two (that Allah created and provided) are an introduction.
The second two are the body. Why did Allah create us? To worship Him. How do we do
that? He sent us Messengers. That is the second two. Now it is the final two (E and F) which
are the conclusion. You obey the Messengers and you do what you are supposed to do, then
it is Jannah. You disobey and it is Jahannam. Aafaan Allahu Wa Iyyaakum Min Thaalik. You
must obey the Messengers.
Allah said:
: ...

He who obeys the Messenger (Muhammad sallallahu alayhi wa sallam), has indeed obeyed
Allah. (Surat an-Nisaa: 80)
THE QURAN AND SUNNAH ARE EQUAL AS SOURCES OF LEGISLATION

Let us start off with an important point, and that is an important point regarding obedience
to the Messenger. When there is an authentic Hadith in the context of proving something in
matters of legislation, it is at the same level as the Quran. If I tell you an authentic Hadith as
proof on something (and when we talk, we talk about only authentic Hadith), then that is
just as if you found it in the Quran. There is no difference. In matters of Halaal and Haraam
(do or do not), it is the same.

: ...

Forbidden to you (for food) are: Al-Maytah (the dead animals - cattle-beast not
slaughtered), blood, the flesh of swine. (Surat al-Maaidah: 3)
Look at that verse. In this, Allah considers all corpses and all blood Haraam. If you stop
there, then fish is Haraam. You say oh look I found it in the Quran, like a lot of ignorant
people do particularly on this matter and on other matters. If you take it alone then fish is
Haraam. That is why you have to take it together with the Sunnah. In a Hadith the Prophet
sallallahu alayhi wa sallam said there is two dead things and two blood things that are
lawful. The locust and the fish, and the liver and the spleen. So you had to have taken the
Quran and the Sunnah together.

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I have been given the Quran and something like it. Mithlahu ( ) like it, not something
under it.
In many verses in the Quran:
: ...

And obey Allah and His Messenger. (Surat al-Anfaal: 46)

: ...
And obey Allah and the Messenger (Muhammad sallallahu alayhi wa sallam). (Surat alMaaidah: 92)
It never said obey, and then (Thumma (
)). It says Wa (), which means and. Thumma
means and then, but it always uses Wa.
Some use the supposed Hadith that it is rare to open a book of Usool of the old books and
find this Hadith not in there. It is supposedly when the Prophet sallallahu alayhi wa sallam
sent Muaadh to Yemen, which he did, but this portion of the Hadith is correct. The other
portion is that he asked him what are you going to judge by? He said by the Quran. He said
if you do not find it in the Quran? He said I will go to the Sunnah. He said what if you do not
find it in the Sunnah? You go to the Ijmaa. The latter portion of the Hadith is what we are
talking about here. The saying gives preference to the Quran in matters we mentioned, and
that would have been a strong proof opposing what I just said. The only problem is that it is
not attributed to the Prophet sallallahu alayhi wa sallam in the fact that both its Sanad
( )and its Matn ( )are Munkar (). The chain and the Hadith itself are classified as
Munkar.
In matters of legislation (Haraam and Halaal), both the Quran and the Sunnah are equal.
Applying matters of belief found in the Quran and the Sunnah are equal. Applying matters
of worship found in the Quran and the Sunnah are equal. Applying matters that pertain to
rules and regulations when dealing with others found in the Quran and the Sunnah are the
same. When you are told to do it in the authentic Sunnah, it is no different than when it is in
the Quran telling you to do it. There is no difference, meaning when Allah says do and do
not, and the Prophet sallallahu alayhi wa sallam says do and do not, it is the same. Why?
Because both the Quran and the Sunnah came to us on the tongue of the Prophet
Muhammad sallallahu alayhi wa sallam. We got it through the tongue of the Prophet
Muhammad sallallahu alayhi wa sallam. The meaning of both revelations (the Quran and
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the Sunnah) is from Allah. You are obligated to do what you are told in both the Quran and
the authentic Sunnah. And to both the Quran and the Sunnah, you say I hear and I adhere.
:
It is only an Inspiration that is inspired. (Surat an-Najm: 4)
The Prophet sallallahu alayhi wa sallam is nothing but a revelation.
THE QURAN HAS A HIGHER STATUS IN OTHER AREAS

Yes in other matters, the Quran has higher status. For example, the Quran is the word of
Allah. The meaning of both is from Allah, but the Quran is the word of Allah. The Hadith is
the word of the Prophet sallallahu alayhi wa sallam and the meaning is from Allah. Another
matter where the Quran is of higher status is in the recitation of the Quran. You get ten
Hasanaat for every single letter you read in the Quran. That does not apply to the Sunnah,
so it has a higher status in that. A third area where it has precedence is that with the Quran,
many of the Ulamaa say that you cannot touch it without having Wudhu. It is a disputed
matter and the majority go to the fact that you cannot touch it without having Wudhu,
which is not disputed in the Hadith. You should show respect, but it is not a disputed matter
in the Hadith.
OBEDIENCE TO THE PROPHET MUST BE COMPLETE OBEDIENCE

Obedience to the Prophet sallallahu alayhi wa sallam must be total, complete, blind
obedience. You cannot pick and choose. You cannot say oh in the Masaajid I am going to
take the Ibaadah and Salah, but outside the Masaajid it is a whole different story. Legislation
and ruling that is a whole different story. Or you are going to say I pray, I fast and I wear
Hijaab, but then suddenly a traditional event comes where the family do it and it is a major
sin, so you collapse in front of that and you go ahead and do it.
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It is not for a believer, man or woman, when Allah and His Messenger have decreed a
matter that they should have any option in their decision. And whoever disobeys Allah and
His Messenger, he has indeed strayed in a plain error. (Surat al-Ahzaab: 36)
When Allah and the Prophet Muhammad sallallahu alayhi wa sallam make a decision, it is
not the choice of any believer (male and female) to have an option of their own decision.
Whoever disobeys Allah and His Messenger has went astray and is in total manifest error.
Look at how it mentioned:

We said before that if He said Mumin it would have been sufficient, but that is to
emphasise and show it is every single one of you.
Make not the calling of the Messenger (Muhammad sallallahu alayhi wa sallam) among you
as your calling of one another. Allah knows those of you who slip away under shelter (of
some excuse without taking the permission to leave, from the Messenger sallallahu alayhi
wa sallam). And let those who oppose the Messengers (Muhammad sallallahu alayhi wa
sallam) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc)
(among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant, etc) befall them or a painful torment be inflicted on them. (Surat
an-Noor: 63)
Those who oppose the orders of the Prophet Muhammad sallallahu alayhi wa sallam
beware, a Fitnah is going to hit you. Those who disobey the orders of the Prophet sallallahu
alayhi wa sallam a painful torment is going to hit you. What is Fitnah here? Fitnah here is
either possibly disbelief, but it is also earthquakes, trials, afflictions, overpowering of tyrants
amongst you and overpowering of enemies amongst you. Who gets all that? If you disobey
the commands of the Prophet Muhammad sallallahu alayhi wa sallam.
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: ...
The only saying of the faithful believers, when they are called to Allah (His Words, the
Quran) and His Messenger (sallallahu alayhi wa sallam), to judge between them, is that they
say: We hear and we obey. (Surat an-Noor: 51)
Some claim to be believers, but the faithful true believers are the ones who say when called
to the word of Allah and the Prophet Muhammad sallallahu alayhi wa sallam to judge
between them, we hear and we obey. We do not want to hear anything else, that is it. The
Prophet sallallahu alayhi wa sallam and Allah gave a word, and we do not want to hear your
input about it.
THE STORY OF JULAYBEEB

Listen to the Hadith of Abi Barzat al-Aslamee radhiallahu anhu. The Hadith is summarised in
Sahih Muslim. In fact, Imaam Muslim has a chapter named after it:
He named a chapter after Julaybeeb radhiallahu anhu.

A longer version is found in other books of Sunan. There is another one in Musnad Imaam
Ahmad with the identical chain of Sahih Muslim but it has more details in it, so it is
authentic as well.
Julaybeeb radhiallahu anhu is a Sahaabi who did not look good. From his description you
read, he was possibly short and you could also see that he was possibly poor. You might
figure that he was possibly neglected and no one wanted to give him a wife. Even his name
Julaybeeb is the diminutive (Tasgheer ( ))of the word Jilbaab (), which is what
women wear. It is a small version (Tasgheer). But the Prophet sallallahu alayhi wa sallam
loved this man, he gave him attention, he gave him sympathy, he gave him kindness and
affection. Rahmatallil-Aalameen (
) , as he did with all the Sahaabah. Every last
one of them thought that he was the most special man to the Prophet sallallahu alayhi wa
sallam.
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The Prophet sallallahu alayhi wa sallam was in a gathering when a man from the Ansaar
was before him. He said I would like to ask for your daughter for marriage. The man got
excited. He got happy and he said:

He gave words yes of course. No question about it. Who would not want the Prophet
sallallahu alayhi wa sallam as a son-in-law, and the blood of his grandchildren having the
blood of the Prophet sallallahu alayhi wa sallam? The Prophet sallallahu alayhi wa sallam
said but it is not for me. The man said well who is it for? He said it is for Julaybeeb. Any one
of the characteristics of Julaybeeb that I mentioned is sufficient for some to reject him.
Imagine all of them together combined in one man. At that point, you can see that this man
from the Ansaar hesitated. You can possibly imagine his voice softening as he said let me
consult her mother. When he got to the mother, he said exactly what the Prophet sallallahu
alayhi wa sallam told him. He said the Prophet sallallahu alayhi wa sallam is asking for your
daughter in marriage. She said:

Who would not want that? Then he broke her happiness and cheer with saying but he does
not want her for him, he wants her for Julaybeeb. You can imagine the sudden silence or the
jaw possibly dropping and what went through her mind. Moments ago the dream of having
the Prophet sallallahu alayhi wa sallam as the son-in-law, and now Julaybeeb? She said:

Three times. Julaybeeb? Yuck. Basically, Inyah ( )means yuck.
Wallahi I am not going to give Julaybeeb my daughter. We have better than him and you
want us to give our daughter to Julaybeeb? When the man got up to return and inform the
Prophet sallallahu alayhi wa sallam of the decision of his wife, the daughter asked who does
the Prophet sallallahu alayhi wa sallam want for me? The mother told her the story. She
said you reject what the Prophet sallallahu alayhi wa sallam asked or recommended for
me? Let me go forth with it, Wallahi Allah will never neglect me or forsake me.
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What a woman. Wallahi what a woman. That is our point right here. We need to learn from
that. We say these stories, but do we really learn from them? The submission of that young
girl to Allah and the Sunnah that is Tawheed, that is Imaan and that is Ihsaan. That is
obedience to the Prophet Muhammad sallallahu alayhi wa sallam that we are trying to get.
This is sufficient for you to know. If you leave today with this alone, that is sufficient for you
to be among those who are successful. She saw happiness in her life in the obedience of
what Allah and the Prophet sallallahu alayhi wa sallam chose for her, because happiness is
in obedience to the Prophet Muhammad sallallahu alayhi wa sallam. Seeking to please Allah
and the orders of the Prophet Muhammad sallallahu alayhi wa sallam will eliminate your
pursuit of happiness, because happiness will then pursue you. That is what this woman
understood.
Did she say is it Waajib? Did the Prophet mean it is Waajib? Is it Fardh? Is it obligatory for
me or is he just recommending it? Did she say I do not find that in the Quran where he can
force me to marry someone? Did she burst out laughing at her that beautiful woman from a
prestigious family of the Ansaar marrying Julaybeeb? Did she say that does not apply to me?
Well the Prophet sallallahu alayhi wa sallam recommended and she accepted his
recommendation, and the Prophet sallallahu alayhi wa sallam died and his Sunnah is still
there for you to apply it just like that woman applied it.
: ...
The Prophet is closer to the believers than their own selves. (Surat al-Ahzaab: 6)
The Prophet sallallahu alayhi wa sallam has precedence for the believers over your own
selves.
What is the dowry? What is the house we are going to live in? What area of Madinah?
Where is the source of income? The Prophet sallallahu alayhi wa sallam recommended this
man to this girl and that is all she needed to know. No other questions. It is as if she is saying
mum I love you, dad I love you, but the word of the Prophet sallallahu alayhi wa sallam is
the only word I will take over your word, and his recommendation is the one I will take over
you. That is her status and that is basically what you see from her statement.
What many neglect to mention when they mention this famous story is was it obligatory on
her to marry this man or not? The Prophet sallallahu alayhi wa sallam was asking and
recommending. It was not an order. It was a Khutbah (), which means you ask. The
recommendation of the Prophet sallallahu alayhi wa sallam was not for a woman like this to
reject, even if all the odds were against her. All the odds for her future are against her, but if
the Prophet sallallahu alayhi wa sallam recommended it then that is it, even if it was a
recommendation. Imagine when you are told of a simple Sunnah and you sit and nag and
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complain about it. This is a lifetime with this man. More so, imagine those who are told that
the Prophet sallallahu alayhi wa sallam said a Waajib, and they say oh it is not in the Quran.
They sit and quibble and argue and want to debate you on whether it is Waajib or Sunnah.
How do you say that? It was the fruit of Tawheed (exactly what we study) that was the
means for her to submit to a mere suggestion by the Prophet Muhammad sallallahu alayhi
wa sallam.
Today you have people who go decades or a lifetime unable to quit an alcohol addiction or
other addictions. They go in and out of alcohol rehabs and Alcoholics Anonymous.
Alcoholism is now considered a disease. Read the reports they say it is a disease and there
is no cure for it. Nearly all the people who specialise in this field tell you there is no cure and
it is a disease. They say no matter how long one remains sober, he can relapse any time. No
doubt it is a strong addiction, but look at the Sahaabah. In Jaahiliyyah and in the beginning
of Islam before it was prohibited, the Sahaabah were nearly all alcoholics. It was exceptional
for some that they did not drink and it was documented that he did not drink. In the books
you read that. Why? Because it was exceptional for one to not drink. And it was not just a
weekend drinking, but it was an everyday thing. And it was not just at night-time, but it was
day and night that they drank and they were deep into alcohol.
When the messenger of the Prophet sallallahu alayhi wa sallam (not the Prophet) went out
and shouted in Madinah that alcohol is prohibited, what do you think their reaction was to
this strong addiction that today is considered a disease? The sip was on their mouth and
some of them were about to drink.

:

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansaab, and AlAzlaam (arrows for seeking luck or decision) are an abomination of Shaytaans handiwork.
So avoid (strictly all) that (abomination) in order that you may be successful. (Surat alMaaidah: 90)
: ...
So, will you not then abstain? (Surat al-Maaidah: 91)

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Why was there no epidemic and relapse among the Sahaabah, when it was a whole society
that left alcohol? Why was there not an epidemic and relapse? Why did anyone not doubt
the messenger of the Messenger? I am not saying the Messenger, but he sent a messenger
to go shout in the alleys. No one said are you serious? Are you for real? No one said that.
Why did anyone not ask is this Haraam or Makrooh? Is the Prophet saying this is Haraam or
Makrooh? It was the Tawheed that the Prophet sallallahu alayhi wa sallam worked on for
over a decade that filled their hearts with Imaan, to accept the commands at such ease.
They obeyed the orders and they refrained from the Haraam with no resistance. Rather,
they obeyed it overwhelmed with joy that we are the honoured followers of the Prophet
Muhammad sallallahu alayhi wa sallam.
:

They will not be believers until you be the judge in all disputes between them.

And find in themselves no resistance against your decisions, and accept (them) with full
submission.
You cannot just accept it. You cannot have any resistance for decisions and you have to
accept it with full submission.
The wise father returned to the Prophet sallallahu alayhi wa sallam and he said O Prophet it
is your decision, and the Prophet sallallahu alayhi wa sallam married her to this man. The
days go by, they are newlyweds and the Prophet sallallahu alayhi wa sallam goes to a
battle. Do you think a partner of a woman in such status and obedience to Allah and the
Prophet sallallahu alayhi wa sallam is going to go and cry honeymoon? He is like her.

: ...
...
Good statements are for good people (or good women for good men) and good people for
good statements (or good men for good women). (Surat an-Noor: 26)
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Good spouses for good spouses. You brothers here, a lot of you are single and when you are
having difficulty finding the woman at a high status in Imaan, then the problem is work on
yourself. When you get to that status, Allah Inshaa Allah is going to provide you a woman at
that same status (like Julaybeeb).
Julaybeeb joins in the battle. At the end of the battle, the Prophet sallallahu alayhi wa
sallam usually asks in many battles and he is known to say who do you miss? Who do I miss
from my Sahaabah? They begin to mention many names so and so, and so and so. He says
do you miss anyone else other than those who you mentioned? They say no O Prophet of
Allah. Julaybeeb lived neglected, Julaybeeb lived a loner, but he had the honour of the
friendship of the Prophet Muhammad sallallahu alayhi wa sallam who did not neglect him.
The Prophet sallallahu alayhi wa sallam says but I miss Julaybeeb, so immediately they
remembered and went in pursuit of Julaybeeb.
Then they find him near seven that he had fought towards the end of the battle. He fought
them and he killed them, and they killed him. So he killed seven before meeting his end and
they told the Prophet he is over there and they explained to him. He said he killed seven and
they killed him, he is from me and I am from him, he is from me and I am from him, and he
is from me and I am from him. The narrator of the Hadith said the Prophet sallallahu alayhi
wa sallam kept repeating it either two or three times. The Prophet sallallahu alayhi wa
sallam laid him in his forearms as the Sahaabah began to dig the grave. Imagine that. Then
he the Prophet sallallahu alayhi wa sallam took him and put him in the grave with his
blessed hands himself. The neglected man, the man who had an incomplete name and the
man who was looked down on in society.
Thaabit said there was none from the Ansaar whose financial status was like that woman
who married Julaybeeb. She used to spend and spend as if she never fears poverty, and it is
because when the Prophet sallallahu alayhi wa sallam heard what she said, he said:

O Allah, pour your blessings upon her and do not make her life hard.
Some other narrations said that there was not a man standing at the burial of Julaybeeb,
except that he wished he was Julaybeeb. Radhiallahu Anhu Wa Ardhaahu Wa Jamaanaa
Wa Iyyaakum Maahu Fil-Firdaws Al-Alaa (
) .
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CLASS SEVENTEEN
This is our seventeenth class on Al-Usool Ath-Thalaathah. Last class we spoke on Chapter
Two and we are on the First Matter of Chapter Two. You need your books, even though
some of you memorise and I am very well aware of that. You need the books to follow along
because the structure of the book is important in understanding the book. It is very essential
to it.
So again, we broke down the First Matter into six subcategories and we said it is A through
to F. We said A and B are knowing the Lordship and the Provider, which is an introduction. C
and D are why Allah created us and how to achieve that goal. He created us to worship and
the Messengers taught us how to achieve that goal. That is the body. Then E and F is the
conclusion whoever obeys goes to Heaven and whoever disobeys goes to Hell. We left off
on D (whoever obeys him enters Heaven) and we did not finish that point right there.

Whoever obeys him will enter Paradise.
That is where we stopped when we talked about the story of Julaybeeb radhiallahu anhu.
We mentioned that you must obey the Messenger. As a source of legislation, the Quran
and the Sunnah come side by side. As a source of legislation, they come side by side and I
reiterate that. If there is an order in the Quran that pertains to rules and regulations, it is
identical to a Hadith that the Prophet sallallahu alayhi wa sallam has where there is rules
and regulations in it.
THERE ARE THREE TYPES OF COMMANDS IN THE QURAN AND

SUNNAH
A COMMAND ACCOMPANIED BY EVIDENCE TO INDICATE IT IS OBLIGATORY
It has evidence in it which indicates that which is in it is obligatory. It is a command and
within it, something indicates that it is obligatory. Like Allah says in Surat al-Baqarah:
: ...

And perform As-Salat (Iqaamat as-Salat). (Surat al-Baqarah: 43)
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It is a command with proof that it is obligatory. The evidence from the Quran, Sunnah and
Ijmaa (consensus of the Ummah) indicates that the command to establish the five daily
prayers is obligatory. That is not a disputed matter.
A COMMAND WITH PROOF TO INDICATE IT IS NOT OBLIGATORY

The second one is the opposite of the first one. It is a command in the Quran and the
Sunnah which has evidence that shows it is not obligatory. Such as the Hadith in Sahih alBukhari:
Pray before Maghrib, pray before Maghrib, pray before Maghrib.

Had it been left at that, it would have been Waajib. Had it stopped right there, it would have
been Waajib. But then after the Prophet sallallahu alayhi wa sallam repeated it three times,
he said in the third time:

For whoever wants to.
This indicates that the command is no longer for Waajib and it is no longer obligatory. The
second one is there is proof where the command shows that it is not obligatory. Here it is an
order (pray before Maghrib), but then:

Whoever wants to shows that it is by choice, so there is proof in the command that it is not
obligatory. Sometimes in this category the statement would drop down from a Waajib to a
Sunnah for proof not within the Hadith, but in other Ahaadith. It is just like as if it was in
that same Hadith.
For example, the Prophet sallallahu alayhi wa sallam said be different from the Jews and
pray with your shoes on. They do not pray with their shoes or their Khuff, so he said pray
with your shoes on. That right there is an order. That is a command and it makes it Waajib.
Had it been left like that, that would have been Waajib (that we have to pray with our
shoes), just as if it was a command in the Quran itself. However, we know there is a Hadith
in Sunan Abu Dawood on the authority of Abu Saeed al-Khudri where the Prophet sallallahu
alayhi wa sallam took his shoes off during Salah because of impurity.
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Also in Ibn Maajah:

:

He said in this authentic Hadith, I saw the Prophet sallallahu alayhi wa sallam pray with
shoes and without shoes. So praying with your shoes got dropped down from the command
that we heard (be different from the Jews). It got dropped down from the level of being
Waajib. Had it been left at that, it would have been Waajib. It got dropped down by the
Hadith of the Prophet sallallahu alayhi wa sallam where he was seen praying with and
without shoes, and by the Hadith where he took his shoes off when he had impurity on
them. So the command got dropped from a Waajib to a Sunnah because of proof in other
Hadith.
That last example is unlike the beard. Similar to praying with the shoes, the Prophet
sallallahu alayhi wa sallam said be different from the Jews and Christians and grow your
beard. There are many direct commands to grow your beard and that makes it Waajib. That
is Waajib right there. Unlike the situation with the shoes, there is no Hadith to drop it down
from Waajib to a Sunnah. Actually if you bring me one Hadith where the Prophet sallallahu
alayhi wa sallam shaved once, that drops it down to a Sunnah. If you bring me a Hadith that
once the Prophet sallallahu alayhi wa sallam saw someone without a beard and did not say
anything, it would have dropped it down to a Sunnah. Even when the Prophet sallallahu
alayhi wa sallam saw non-believers, he did Inkaar al-Munkar (
)on them for the
beard. So the command to pray with your shoes got dropped down to a Sunnah because
there was proof that the Prophet sallallahu alayhi wa sallam prayed without his shoes. The
command to grow your beard is Waajib, and it remains Waajib because there is nothing else
to drop it down to a Sunnah.
So the second category is matters that are a command, which have extra proof to show that
it is not obligatory. The first one was a command that has additional proof to show that it is
Waajib. The second one is a command that specifically says it is not Fardh. There is
additional proof within that same Hadith or within other Hadith that indicate that command
is not Fardh. Sometimes that is in the same Hadith (like Sunnah before Salat al-Maghrib),
and sometimes it is not in that same Hadith (like prayer with your shoes on).
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THE GENERAL COMMANDS

The third category is called al-Amr al-Mutlaq (
( )the general commands). This is
disputed, but really there is one correct opinion. Here we have a command which does not
come with any additional indication as to whether it is obligatory or not (similar to the
beard). The first category we took has proof and the second category has proof, but this one
is just a command and that is it. It is a plain command with no other additional proof to
indicate it is Waajib and no other additional proof to indicate it is Sunnah. Just a plain
command from the Prophet Muhammad sallallahu alayhi wa sallam or a command from
Allah in the Quran.
The ruling on such commands is they are taken to be obligatory. A command from either the
Quran independently or a command from the Hadith independently that is not
accompanied by any other indications is taken to be obligatory. This is the view of the
majority of the scholars of the four Madhaahib. In Sharh Al-Kawkab Al-Muneer (
) , you are going to find a lot of talk on this which elaborates what I just told
you. Also in Fataawa Ibn Taymiyyah and the elucidation of an-Nawawi on Sahih Muslim. So
for us, we are trying to say if the Prophet sallallahu alayhi wa sallam gave an order, it is
absolutely no different than if it is in the Quran. Both are revelations from Allah
subhaanahu wa taaala. Never ever say why is that order not in the Quran, or I do not
believe it is obligatory unless I see it in the Quran.
The three categories in a summary are one a command (do or do not) in the Quran or
either in the Sunnah that has support to indicate it is obligatory, and that command
becomes obligatory. The second one is a command either in the Quran or in the Sunnah
independently (in one or the other). It may be that Hadith itself indicates it is not meant to
be a Fardh or it may be other Hadith which clear up the meaning of that Hadith to mean it is
Sunnah. The third one is a command either in the Quran or in the Sunnah that has no
additional indication that it is not obligatory, and that is considered obligatory.
THE RELATIONSHIP BETWEEN THE QURAN AND SUNNAH

As part of obedience to the Prophet Muhammad sallallahu alayhi wa sallam, you need to
know that there is a relationship between the Quran and the Sunnah, and we can break
them down into three ways.
ACCORDANCE AND SIMILARITY

The Quran and the Sunnah come in accordance and similarity sometimes. For example:
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Every sin Allah will forgive, except if you die a Mushrik.
That is identical to the verse:
: ...
Verily, Allah forgives not that partners should be set up with him in worship. (Surat anNisaa: 48)
Allah says:
:
In a Hadith, the Prophet sallallahu alayhi wa sallam said:
:

He said O mankind, I am not but a mercy to mankind. The Hadith and the Ayah are nearly
identical, with different terms. One is in the Quran and one is in the Hadith, but they are
identical. So the first category is a Hadith and a verse that mean identically the same thing
like we mentioned.
THE SUNNAH GIVES DETAILS, EXPLAINS OR SPECIFIES

The second category is when the Sunnah comes to give details in matters that are in the
Quran, makes them specific or explains them.
: ...

And perform As-Salat (Iqaamat as-Salat). (Surat al-Baqarah: 43)
And in the Sunnah:

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Pray as you see me pray, so the Sunnah explains the Salah.

Allah said:

...
...

:
And Hajj (pilgrimage to Makkah) to the House (Kabah) is a duty that mankind owes to Allah,
those who can afford the expenses (for ones conveyance, provision and residence). (Surat
Aali Imraan: 97)

Learn from me how to perform your Hajj. How to perform your Hajj is in the Sunnah.

: ...

O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and
your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and
(wash) your feet up to ankles. (Surat al-Maaidah: 6)
How to make your Wudhu is in the Quran. However, the Sunnah comes to specify and to
exclude those who are ill. If one cannot do Tayammum or when one can do Tayammum is in
the Sunnah.

:
And that man can have nothing but what he does (good or bad). (Surat an-Najm: 39)
No one can have of his deeds except that which he accumulated himself, but then the
Sunnah comes and tells us there is three exceptions. When the son of Aadam dies, his deeds
end like that verse says, but it makes three exceptions (ongoing charity, a righteous son or
knowledge that he passes on).
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Also for example:

: ...
Allah commands you as regards your childrens (inheritance). (Surat an-Nisaa: 11)
You have to give your inheritance to these categories and Allah divided it in the Quran. Each
person gets a specified percentage. The Sunnah comes and specifies. The Messengers do
not inherit and they do not give inheritance. A Muslim does not inherit from a non-believer
and a non-believer does not inherit from a Muslim. The third one is one who kills does not
get inheritance. All that is not in the Quran. So the second category of relationship between
the Quran and Sunnah is when the Sunnah explains, specifies and details something in the
Quran.
THE HADITH ARE INDEPENDENT IN LEGISLATING

The third point in the connection between the Quran and the Sunnah is when the Hadith
are independent in legislating, and this is where the ignorants have issues. Some deny
Sunnah entirely as if it has no origin to them and they are the people who are called the
Quraniyoon (). They clearly tell you we do not believe in the Sunnah, but there is
some who may not be blunt, but they shyly deny the Sunnah and those are worse. Some of
them are ignorants who say there is so much Ahaadith there is weak, there is fabricated
and there is Munkar. We do not know which is which and we will just reject all the Hadith.
Before we respond to that, an example of the independent Hadith legislating is:

If someone wants to marry two women, you cannot combine in marriage between a woman
and her paternal or maternal aunt. You cannot combine between those and that is in the
Sunnah.
The Sunnah legislates two months fasting for someone who breaks his fast in sexual
intercourse with his wife. That is in the Sunnah and that is completely independent. Wiping
on the Khuff is only in the Sunnah. It has nothing in the Quran about wiping on the Khuff.
The Zakah that you are all going to pay in Ramadhaan (Zakat al-Fitr) is in the Sunnah only.
Ash-Shaafiee said it is by Ijmaa (consensus) that if a Hadith is clear on a matter, no one can
leave it for anyone elses saying (no matter who it is). There are matters that are in the
Sunnah that are independent in legislating, and they are like that in the Quran.
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A woman went to Abdullah Ibn Masood radhiallahu anhu and she said you are the one who
has been going around saying may Allah curse the Naamisah ( ). It became popular that
he was saying may Allah curse women who pluck their eyebrows. She said you are the one
who has been going around saying that? He said yes. She said I read the Quran cover to
cover looking for that and I did not find it. He responded to her and he said if you looked in
the Quran, you would have found it. She said how do you say that? He said:
: ...

...
And whatsoever the Messenger (Muhammad sallallahu alayhi wa sallam) gives you, take it,
and whatsoever he forbids you, abstain (from it). (Surat al-Hashr: 7)
That is Sunnah. That is in the Quran, so that means the Sunnah is part of the Quran. She
said yes I read that Ayah in the Quran. He said well then, I heard the Prophet sallallahu
alayhi wa sallam say may Allahs curse be inflicted upon women who pluck their eyebrows.
It is in Bukhari and Muslim, but he took it to mean it is in the Quran. He told her it is in the
Quran, but it is not in the Quran. It is really in the Sunnah, but the Quran said whatever
the Prophet sallallahu alayhi wa sallam orders you, you take. Whatever he refrains you
from, you stay away from.
Abdur-Rahmaan Ibn Yazeed saw a man doing Hajj and as you know, there is special clothing
you have to wear in Hajj. You have to change into different clothing and there is
underclothing you cannot wear, so there is special clothes you wear for Hajj. This man was
in his normal clothing performing Hajj, so he said you cannot wear that. The man said show
me in the Quran where it says I cannot wear this in Ihraam. Abdur-Rahmaan Ibn Yazeed
repeated the same verse that the Sahaabi repeated:
: ...

...
And whatsoever the Messenger (Muhammad sallallahu alayhi wa sallam) gives you, take it,
and whatsoever he forbids you, abstain (from it). (Surat al-Hashr: 7)
THOSE WHO DENY THE SUNNAH

Some raise the claim and argue well we have so much weak Hadith, strong Hadith, Munkar
Hadith and Dhaeef Hadith, and we do not know which is which so we just cancel everything
out. Those are the ones who in a way shyly deny Hadith. They are not explicit in it, but they
shyly deny it. The simple response to that accusation is one sentence Abdullah Ibn
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Mubaarak said when they told him how the weak and fabricated Hadith were spreading all
over so fast. He said that is why the giants live.

:
Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard
it (from corruption). (Surat al-Hijr: 9)
He used Dhikr to include Quran and Sunnah. Allah protected the Sunnah in that people may
try to add Hadith, but the giants are there to sort them out. The science of figuring out
which Hadith is authentic, which is not and how to do it is so amazing of a science that
western Orientals got addicted, and spent a lifelong time learning it and trying to apply it to
see how it is. The only ones who have the problem with the weak and fabricated Hadith are
the ignorants. Go to the Ulamaa, go to the people of knowledge and they will direct you.
They will tell you this is weak and this is authentic.
This matter pertaining to denying the Sunnah is really an epidemic. I am not going to say go
to secular countries which rule clearly and openly by Kufr, but go no further than the lands
that claim they are guardians of the Tawheed. The lands that they allege are guardians of
the Salafiyyah. There is a man who portrays himself as a Daaiyah, a Shaykh and a reviver.
They call him Mufakkir (), which is one of these terminologies that popped up recently.
His name is Hasan al-Maaliki and he is all over TV, YouTube and Twitter. He has tens of
thousands of followers and this man is in the lands that they claim are the guardians of the
Tawheed.
He is a man who bluntly, openly and boldly denies the Sunnah. He goes on public TV in the
core of the lands that they call the guardians of Tawheed, and he says Khomeini is better
than the Munaafiq Muaawiyah radhiallahu anhu. Just recently on a channel called Wisaal,
from the heart of Saoodiyyah he says Muaawiyah the Sahaabi (the uncle of the believers
and the writer of the Wahi) is a Munaafiq in the lowest point of Hell, and that the cursed
Khomeini is better than Muaawiyah. Radhiallahu An Muaawiyah. This entails denying
verses and Hadith that praise the Sahaabah. He openly tweeted that Quran is all we need
and we really do not need the Sunnah. He openly tweeted that.
Do you know who stood up to this man who says these bold words of Kufr? Fourteen or
fifteen years ago, Shaykh Naasir al-Fahd wrote a book (Kashf Ash-Shubuhaat (
))responding to this man and he was the first one who stood up to this man. In
fact, approximately twelve years ago I tried to arrange a debate on these matters of
Aqeedah between the two on a media channel I used to have. The challenge was based on
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a request from Shaykh Naasir al-Fahd, may Allah hasten his release. I spoke to Hasan Maaliki
and he of course dodged it back then. Look who stood up against him. This man and many
like this man echo from the land that is supposed to be the land that protects Tawheed. He
spreads this Kufr ideology claiming the Quran is all we need and we do not need anything
else, degrading or diminishing principles of Islam from the lands of Tawheed. And you have
people like that and worse than that in others countries.
Turki al-Hamad in Saoodiyyah. He is a man who wrote that Allah and the devil are two faces
to one coin. He wrote poor Allah, we burden Him with our errors. He wrote another
statement in some of his works saying where is Allah so I can put Him in a drawer and lock
it. These are statements of Kufr. Nasalullaha Salaamah (
) . Turki al-Hamad
(the one who wrote those statements) has never been prosecuted, and this is the land that
says they are guarding the Tawheed. Fifteen years ago when Shaykh Hamood al-Uqlah was
asked about these three statements in particular, he issued a Fatwa that anyone who says it
is either mentally insane or if he claims to be a Muslim, he is really a Murtad (he is an
apostate).
Five to six months ago, this man Turki al-Hamad was tweeting away and he said:

We are now in a time and era that we need to correct the belief of Muhammad Ibn
Abdullah. This is coming from the land of the Tawheed. When he said that, it sparked some
rage among very few people and to calm the rage, they imprisoned him. This was five or six
months ago. When they imprisoned him, I tweeted and I said Turki al-Hamad is in prison and
it is a matter of a short time (days or so) before they let him out. Last week what I told you
became true. I do not think he even completed six months in prison, no court hearings and
no charges, and last week he walks arrogantly right out of prison. No charges and no
sentences. Nothing at all.
The real men who stood up to these Kufr statements and devoted their life for that, the real
followers of Muhammad Ibn Abdul-Wahhaab, the guardians of Tawheed, the artistic
masters of the studying of the Ulamaa of Najd and Muhammad Ibn Abdul-Wahhaab, and
the true inheritors of the knowledge of Muhammad Ibn Abdul-Wahhaab some are behind
bars for ten years and others are behind bars for twenty years. Some of them are close to
twenty years they are going to be spending behind bars. I did not go to a fortune teller when
I said he was going to be out. Check my tweets. I did not go to a fortune teller and nor do I
know the Ghayb. I do not believe in that (Maaath Allah), but we do not speak in ignorance.
We know the reality of those people there, what they rule by and how they rule. To us
Alhamdulillah, blind obedience is to the Prophet Muhammad sallallahu alayhi wa sallam
and it is commonsense that it comes with Laa Ilaaha Illallah Muhammadur-Rasoolullah.
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By the way, the same week they let Turki al-Hamad out, the ones who spend their life in
prison get taken to court in feet shackles and hand restraints. In fact, the son of Ali alKhudayr asked him why are you wearing socks? This was last week in court. He said because
the shackles on my feet are tight. They spend ten years and this man who spreads Ilhaad
(( )atheism) gets out of there.
1F: WHOEVER REJECTS AND DISOBEYS HIM WILL ENTER

HELLFIRE

Whoever rejects and disobeys him will enter Hellfire.
Whoever disobeys the Prophet sallallahu alayhi wa sallam will be in Hellfire. Is everyone
who disobeys the Prophet sallallahu alayhi wa sallam going to Hellfire? Are they all going to
Hellfire forever? It depends on the sin. Let me divide it into three categories again.
CATEGORIES OF DISOBEDIENCE
MAJOR SHIRK OR MAJOR KUFR
If the sin is major Shirk or major Kufr and that person dies in major Shirk or major Kufr, he is
in Hell forever.

:

Verily, Allah forgives not that partners should be set up with him in worship, but He forgives
except that (anything else) to whom He pleases, and whoever sets up partners with Allah in
worship, he has indeed invented a tremendous sin. (Surat an-Nisaa: 48)
In another verse:
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:
Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives
whom he pleases sins other than that, and whoever sets up partners in worship with Allah,
has indeed strayed far away. (Surat an-Nisaa: 116)
Unless one leaves the cloak of Shirk and Kufr, he is in Jahannam.
In another verse:
...
...
Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise
for him, and the Fire will be his abode. (Surat al-Maaidah: 72)
Allah declared and judged it is Haraam for a Mushrik to enter Jannah.
Allah tells His Prophet, His beloved and the most beloved human to Him:

:
And indeed it has been revealed to you (O Muhammad sallallahu alayhi wa sallam), as it
was to those (Allahs Messengers) before you: If you join others in worship with Allah,
(then) surely (all) your deeds will be in vain, and you will certainly be among the losers.
(Surat az-Zumar: 65)
If you Muhammad commit Shirk, your deeds will go in vain and you will be at loss.
This is a matter so clear and so decisive, yet it has become an issue the ignorant heads
compromise on and give in on, or some are really ignorant of it. You do not doubt that a
non-Muslim who dies in the status of other than Laa Ilaaha Illallah MuhammadurRasoolullah is a Kaafir. There is no denial of that.
Ibn Masood radhiallahu anhu said:
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:

Whoever dies invoking other than Allah as a rival to Allah, his destiny is Hellfire. It is clear
and there is no doubt about this principle. This is Tawheed. And whoever dies without
invoking anything as a rival to Allah (meaning dies on a status of Tawheed), he will enter
Paradise.
Hadith Anas radhiallahu anhu:
:

: :

In Sahih al-Bukhari. Allah will ask the person who is in Hellfire who receives the least
amount of punishment, if you had anything on this earth, would you give it as ransom to
free yourself? They say yes. Whatever it is of ransom, I will give it. He will say while you
were in the backbone of Aadam, I asked you much less than anything you want to give Me.
All I asked for is not to worship others beside Me, but you insisted on worshipping others
beside Me.
This is one of the many details of interfaith and they adopt this principle. They want to
eliminate, hide or change this issue. Interfaith is not just about going to churches and
synagogues and smiling, taking a few photo shots, posing for the camera and then walking
right out. Interfaith is a religion in itself. It is Kufr on top of Kufr. This is just one of the many
examples the venom of interfaith tries to embed in order to strip the new Muslim youth
(the new generation) and make them feel as if they are Muslim, when in reality there is
nothing of Islam within them. They could not take Muslims out of Islam fully. It is difficult to
do that, so they said let us leave them calling themselves Muslim, but give them the
interfaith Islam which is a perverted version that they made up.
You have Christians who will boldly tell you if you do not believe Jesus is the saviour and the
son of God, you are going to hell and doomed. The real truthful ones will tell you that, yet
Muslims shy away from believing in that which is in the Quran. Their Bible clearly says if you
do not believe that he is baptised and that you are going to be saved through him, you are
condemned. The Bible clearly says that. A core belief of the Shiah is that if you do not
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believe in the twelve Imaams, you are a Kaafir going to Hell. In the second volume of Haqq
Al-Yaqeen Fee Marifat Usool Ad-Deen (one of their reference books), they say it is
consensus that one who does not give the rights of the twelve Imaams is a Kaafir, astray and
going to Hell forever. And you know some of the rights of these twelve Imaams that they
give them are qualities that only belong to Allah. Some of it is giving them part of Ilm alGhayb and other matters. According to them, you have to believe in them to be a Muslim
and give them the rights that they give them. That is not even mentioning the fact that they
believe they are infallible.
Then you get to Ahlus-Sunnah wal-Jamaaah, but what you have is deluded, sell out,
defeatist ignorant heads of those who claim to be Ahlus-Sunnah and say well there is a
Muslim, there is a Kaafir and there is a third category, or the Quran states that nonbelievers will enter Heaven. You see it professors, doctors and high ranking people. We
say what Islam and the Quran says, which is whoever dies a non-Muslim (a Mushrik or a
Kaafir), then his abode is Jahannam.
Do not let the modernists and the interfaith play with your mind. They manipulate the
meaning of the Quran to suit their desires, claiming there is verses in the Quran where
Jews, Christians and Sabians are all going to Heaven. Yes Jews and Christians do go to
Heaven, no doubt about that. Who can question or argue with the Quran? That is for sure.
The Jews and Christians who believed in Musa alayhis-salaam at his time will certainly go to
Heaven. We actually call them Muslim because they submitted to the teachings of Musa and
Eesa alayhis-salaam. Any true Christian or Jew today would follow the Prophet Muhammad
sallallahu alayhi wa sallam as he was told in their original untampered scriptures. In fact, if
Musa or Eesa were alive today or were to come to this earth today, they would follow the
Shareeah and the teachings of their brother Muhammad sallallahu alayhi wa sallam.
Allah took a covenant from every Messenger that if Muhammad was to be sent during their
lifetime, they would follow him. Every Messenger gave that covenant to Allah. Allah knew
He was not going to send the Prophet Muhammad sallallahu alayhi wa sallam during the
time of Musa, Eesa, Yahya, Ismaeel and Ishaaq, but to honour the Prophet sallallahu alayhi
wa sallam and to honour his Messagehood, Allah took a covenant from the Messengers.

:
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And (remember) when Allah took the Covenant of the Prophets, saying: Take whatever I
gave you from the Book and Hikmah (understanding of the Laws of Allah, etc), and
afterwards there will come to you a Messenger (Muhammad sallallahu alayhi wa sallam)
confirming what is with you; you must, then, believe in him and help him. Allah said: Do
you agree (to it) and will you take up My Covenant (which I conclude with you)? They said:
We agree. He said: Then bear witness; and I am with you among the witnesses (for this).
Allah is telling the Messengers if Muhammad sallallahu alayhi wa sallam comes, then you
have to believe in him and help him. Then Allah says:

Do you agree (to it) and will you take up My Covenant (which I conclude with you)?
They said we agree. That is how they passed the stage of Prophethood. So Allah took a
covenant on every single Messenger that if the Messenger Muhammad sallallahu alayhi wa
sallam is sent during their time, they must believe in him. When Eesa alayhis-salaam
returns to this earth, he follows the Shareeah of the Prophet Muhammad sallallahu alayhi
wa sallam. When Eesa returns, there is going to be an Ameer of the Muslims of this Ummah
who is a regular man and a leader. He leads the Salah and when he sees Eesa, he offers to
let him lead the Salah, yet Eesa alayhis-salaam declines and instead prays behind him as in
the authentic Hadith in the Sihaah. Commenting on that Hadith, Ibn al-Jawzi said the reason
he will decline is to assure beyond a doubt that he Eesa comes as a follower of the
Shareeah of the Prophet Muhammad sallallahu alayhi wa sallam, and not establishing his
own Shareeah or the Shareeah he was sent with before.
Islam is not old furniture that needs to be refurbished to accommodate for 2013. Islam is
Islam and the only version of Islam is the Islam of the Prophet sallallahu alayhi wa sallam
fourteen centuries ago. Some think they have more mercy than Allah. Their argument is that
someone who builds hospitals, helps thousands and hundreds of thousands and possibly
millions of orphans, takes out landmines, helps millions in poverty and he never hurt
anybody, but just because he died disbelieving in Allah and as a Mushrik, are you telling me
he is going to Jahannam? Yes he is, that is exactly what I am saying. They not only think they
have better ideas than Allah and the Prophet Muhammad sallallahu alayhi wa sallam, but
they think they have more mercy than the All-Merciful and the All-Compassionate who gave
the universe from its start to its end one mercy and saved ninety nine mercies for Him.
Some say it to score points and to avoid getting scrutinised, because those kinds of matters
really gain you popularity in this day and age. Sell out and deluded that type of style gets
you popularity. Once they say those kinds of statements, they get followers from the
ignorants and also one gets certified by the enemies of Islam that he is now moderate.
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...

:
Never will the Jews nor the Christians be pleased with you (O Muhammad sallallahu alayhi
wa sallam) till you follow their religion. (Surat al-Baqarah: 120)
Some people take this verse to mean shouting in the streets I am a Jew or a Christian. Do
you think that verse only meant running in the streets or writing articles and saying I am
Jewish, I am Christian, I am Hindu, I am Atheist or whatever it may be, so they may be
pleased with you? Statements of Kufr like the statements some of the interfaith make that
please them, giving judgment of who enters Heaven and Hell to humans over the judgment
that Allah already declared is a core meaning of this verse. That is how they are pleased with
some people.
So the first category is if one dies in Kufr and Shirk, then we believe his destiny is Jahannam.
That is the general rule. Some will say:
:

...
And We never punish until We have sent a Messenger (to give warning). (Surat al-Israa: 15)
Allah will not punish someone unless they got a Messenger. That is a side issue Ibn Katheer
spoke about in his Tafseer, but one thing is for sure. Someone sitting in the Google age,
someone sitting with cable and internet, someone sitting with TV, satellite and all that day
and night at his finger tips every one of those got the message. In fact, during his time
Imaam Ahmad said I do not know anyone today who has not gotten the message. In his time
Imaam Ahmad said that, so imagine today.
Someone is going to pop up and say well they got a tainted version. They are saying Islam is
this and Islam is that today, so they got a tainted version of Islam. Let me ask you a question
and be realistic. When Islam was still gleaming and sparkling, Quraysh exerted all their
resources to taint the image of Islam and the Prophet Muhammad sallallahu alayhi wa
sallam personally. Did you hear any saying of the Prophet Muhammad sallallahu alayhi wa
sallam where he said so-and-so are exempted from entering Hellfire because Quraysh
tainted Islam so much that they only got a wrong interpretation of Islam, so it is an excuse
for him. It was not an excuse for those who listened to Quraysh. Are you telling me it is
going to be an excuse for those who listen to what is propagated in the media today?
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There is a duty on us to convey the message and there is a bigger duty on them to search for
the proper message. Just like they search for food that nourishes the body, there is a duty
on them to search for food that nourishes the soul. If you put someone in a house in some
secluded area and he does not have food or water, what is he going to do? Is he going to sit
in the house and wait for food and water to come in? He is going to go out, pursue and
search. Likewise, one must search for the food of the soul. One must search for Islam.
A MUSLIM WHO MEETS ALLAH WITH SINS

This is the second category of those who may be destined to Hell, which we are talking
about. If one is Muslim (note I said Muslim) and we took the definition of Muslim about two
classes ago, and he meets Allah with sins that he truly repented from, then Allah is the
Forgiving. He is the Ghafoor and He is the Raheem. Not only will He forgive, but He will love
those who repent. Allah forgives, Allah loves those who repent and will change their sins
into deeds. If he did not repent, he has major sins and minor sins. Let us say he has one or
the other or both, it does not really matter. He meets Allah and he did not repent. He is
Muslim, he meets Allah with major and minor sins, and he did not repent. He goes on the
scale and if his deeds outweigh his sins, he goes to Jannah. If his sins outweigh his deeds,
this is what we are going to talk about.
This is what these verses mean:

Then, those whose scales (of good deeds) are heavy - these, they are the successful. And
those whose scales (of good deeds) are light, they are those who lose their own selves, in
Hell will they abide. (Surat al-Muminoon: 102-103)
And as for those whose scale will be light, they are those who will lose their own selves (by
entering Hell) because they denied and rejected Our Ayaat (proofs, evidences, verses,
lessons, signs, revelations, etc). (Surat al-Araaf: 9)
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Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in
Paradise). But as for him whose balance (of good deeds) will be light, he will have his home
in Haawiyah (pit, i.e. Hell). (Surat al-Qaariah: 6-9)
And there are plenty of verses about which side outweighs the other one. You can find more
on that in the tenth volume of Fataawa Ibn Taymiyyah where he talks about this a lot.
Now if the deeds outweigh, then you go to Jannah. If the sins outweigh (major and minor
sins), then that is what we call someone under the Masheeah (). They fall under the
will of Allah. Everything falls under the will of Allah, but this is something that Allah says He
may forgive and He may punish. That is what Masheeah means.
They may get the forgiveness of Allah or the punishment of Allah. They may get the
Shafaaah of Allah and that is what Shafaaah means. Intercession is in this. They may get
the intercession of Allah and they may get the intercession of Messengers, because
Messengers have Shafaaah. Even the Quran comes with Shafaaah. The Hadith states that
one who recites Surat al-Baqarah and Surat Aali Imraan, they will come like a huge cloud to
give intercession for that person (to defend him), or it comes like a murmuration of birds to
defend that person as in the authentic Hadith.
Allah gives Shafaaah, the Prophet sallallahu alayhi wa sallam gives Shafaaah and some
righteous believers give Shafaaah. The angels, the martyrs and some of the general
Muslims give Shafaaah, and the children give their parents intercession. Fasting gives
Shafaaah. The Black Stone gives Shafaaah. People who attend Arafaat give intercession.
Each one of these has specific, solid and authentic Hadith that they give intercession. If out
of all that one does not get saved and our hope Inshaa Allah is that everyone will get saved,
the worst case scenario and I am not saying it is easy, is that he will be punished for the
duration of those sins and then he will be allowed to enter Heaven. I am not diminishing
that punishment, but I am saying the worst case scenario. Nasalullaha Salaamah.
ONE WHO MEETS ALLAH WITH MINOR SHIRK

The third category is dangerous and this is the one that we need to be careful about. This is
why I divided them into these three categories, so you understand. The third category is one
who meets Allah with minor Shirk. Minor Shirk is not major Shirk and it does not take one
out of the fold of Islam. Minor shirk does not take one out of the fold of Islam. One who is
Muslim and commits minor Shirk is still Muslim.
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Minor Shirk (ash-Shirk al-Asghar (
))includes everything that leads to major
Shirk. Anything that is an avenue to major Shirk is considered Shirk Asghar. Anything
described in the Quran or in the Sunnah as being Shirk, but it does not reach the level of big
Shirk, then we consider that minor Shirk. Minor Shirk is Shirk where the Prophet sallallahu
alayhi wa sallam specifically said it is minor Shirk. He specifically used words at times in
Hadith to say that something is minor Shirk. So any of that which I mentioned is considered
minor Shirk.
Minor Shirk is usually Shirk where the wording of the Hadith is without the definite article
Al. If it is ash-Shirk (), that is usually the major Shirk. If it is Shirk (), then it is
minor Shirk. Minor Shirk is what the Sahaabah understood to be minor Shirk. If they
described it as minor Shirk, then we take what they explained it as.
Examples of this Shirk are as we mentioned before, giving an oath by other than Allah. We
spoke on that Shirk. Also statements like Mashaa Allah Wa Shit:

Whatever Allah wills and you will. Those are considered statements of minor Shirk.
Lawlallah Wa Ant:

If it had not been for Allah and you.
Tawakkaltu Alallah Wa Alayk:

I put my reliance on Allah and you.
These are forms of minor Shirk. If one says I put my reliance on Allah and you, and specifies
a human being, that is minor Shirk. If someone says I depend on Allah and you for rain, that
is major Shirk. But if it is not matters that pertain to major Shirk, then they are still minor
Shirk.
Now this is a dangerous matter and let me give you more examples. Another example is
people who put up posters, decorations, portraits and frames with Allah and Muhammad
sallallahu alayhi wa sallam side by side. That is a form of minor Shirk. The contemporary
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Ulamaa have spoken on the permissibility of hanging verses of the Quran or statements
like Allah and Muhammad sallallahu alayhi wa sallam on the wall. Some said it is Haraam
and they said it is prohibited because it is disrespectful, it may be getting neglected or I read
some of them said it may fall. Some said it is Mubaah (permissible) and some even said it is
good. That Fiqhi issue of whether you can hang them up or not has leverage to which
opinion you choose, because the proof for those who prohibit it is not really that strong. I
do not think it is that strong and just as they can tell you oh this Shaykh and so-and-so said
that, I will bring you equivalent Shuyookh to that Shaykh who say it is permissible and it is
okay. So if someone puts it up as a reminder, then it is good Inshaa Allah Taaala.
But why do I mention that? For our purposes here, what you really need to worry about is
putting Allah and Muhammad sallallahu alayhi wa sallam on the same line together. A
portrait, a frame or a dish with Allah and Muhammad sallallahu alayhi wa sallam on them
side by side. You find the design in clocks or medallions, or they have these candle like
things that have Allah and Muhammad sallallahu alayhi wa sallam on them. That is all a
form of minor Shirk. Over time, people tend to get the impression that Allah and
Muhammad sallallahu alayhi wa sallam are at the same level. But just like you cannot say
words like Mashaa Allah Wa Shit and Tawakkaltu Alallah Wa Alayk, you cannot write it and
you cannot have portraits like that which have Allah and Muhammad sallallahu alayhi wa
sallam on the same level. Put Allah on one side and put Muhammad sallallahu alayhi wa
sallam on a different side or at a lower status.
A man told the Prophet sallallahu alayhi wa sallam Mashaa Allah Wa Shit. He told the
Prophet sallallahu alayhi wa sallam whatever Allah wills and you will. The Prophet sallallahu
:
The Prophet sallallahu alayhi wa sallam said you make me a partner or equivalent to Allah
subhaanahu wa taaala? Say whatever Allah wills alone.
In another Hadith, the Prophet sallallahu alayhi wa sallam said:
: :
Do not say whatever Allah wills and whatever you will.
Waaw ( )over here is Musaawaah (). Musaawaah means equivalent. Waaw here
means equal and it makes them equivalent. If you use Thumma, Thumma means Tarteeb
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( )and not Musaawaah. Thumma means and then, and it is to put in order. Whatever
Allah wills, and then what you will (if it is under his control).
Al-Bukhari has a chapter called:
:
And you remember what we said about the chapters that Bukhari has and how he named
them. I explained how important the chapters of Bukhari are and how he chose their names,
and he has a section just on this issue.
Other examples of minor Shirk are for example prolonging Salah for other people so they
can notice, prolonging the recitation or Ibaadah or beautifying the voice for others. That is
included in minor Shirk.
DOES ONE WHO COMMITS MINOR SHIRK FALL UNDER THE

MASHEEAH?
All that was an introduction. Now here is why I brought it up and here is why I mention it in
relationship to our talk, because we are sticking to our book here. Does one who commits
minor Shirk fall under what we call Masheeah, like Muslim sinners do as we explained in
category number two. The question is does the one who meets Allah with minor Shirk fall
under the Masheeah? What is Masheeah? Again, take it step by step. I do not want you to
get confused. Focus with me and give me your undivided attention. We said those who are
Muslim and their scale of deeds is more, they go to Jannah. If their sins are more, they fall
under Masheeah. Masheeah means they will either be punished for the duration of the
sins, Allah will forgive them or intercession of those who give intercession will save them
Inshaa Allah Taaala. So that is Masheeah.
Does one who is a Muslim and does minor Shirk fall under the Masheeah too? By Ijmaa,
one who does minor Shirk is Muslim and he is not Kaafir. It is by Ijmaa of the Muslims that a
Muslim who enters Hell for minor Shirk will not be in Hell forever. Now does minor Shirk fall
under Masheeah? If you read the works of Ibn Taymiyyah Rahimahullah, you are going to
see at times he mentions that Allah will not forgive the doer of small Shirk. He does not fall
under Masheeah and he is going to get punished. Everything is under the will of Allah of
course, but Allah told us certain judgments that He already made and decided, and among
that is those who commit Shirk will be doomed to Hellfire. So according to Ibn Taymiyyah
Rahimahullah and many other scholars, they will have to be punished. Whoever does minor
Shirk must be punished and they do not fall under the Masheeah, unlike major and minor
sinners that fall under Masheeah.
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Their main proof for that is:
...
:
except that (anything else) to whom He pleases. (Surat an-Nisaa: 48)
Allah will not forgive Shirk for anyone, but He will forgive anything less than that. They said
this verse includes major and minor Shirk, except for minor Shirk they said he gets punished
for that minor Shirk and he gets out and goes to Jannah. With major Shirk, Aaathan Allah
Wa Iyaakum Min Thaalik (
) , he never leaves Jahannam. This is also
the opinion of Siddeeq Khan, Abdur-Rahmaan Ibn Qaasim, and some of the students and
followers of Imaam Muhammad Ibn Abdul-Wahhaab.
Then in other parts of Fataawa I read, Ibn Taymiyyah treats minor Shirk like major sins and
he says it falls under Masheeah, meaning Allah may forgive or punish. It is not among that
which is declared that Allah decreed and judged that He will not forgive them. It falls under
Masheeah. This is also the opinion of Muhammad Ibn Ali Ibn Ghareeb and as-Sadee seems
to lean towards this opinion in his Tafseer. The proof in the second opinion of Ibn Taymiyyah
mostly roams around the verse itself.
: ...
Verily, Allah forgives not that partners should be set up with him in worship. (Surat anNisaa: 48)
They said that is major Shirk and their proof is that in the chain of verses where Allah is
talking about this, Allah is talking about Mushrikeen, Munaafiqeen and the People of the
Book. And also the end of the verse seems to lean more towards talking about major Shirk
than minor Shirk, so the verse really applies to major Shirk.
There is actually a very big Masters Degree thesis that I heard about some time ago that
studies and analyses this issue in depth. I have not read it and I do not think it is even
printed yet. This is a matter where a giant Imaam like Ibn Taymiyyah had what seem to be
like two conflicting opinions on the same matter, and then the Imaams of the Dawah of
Najd (the students of Muhammad Ibn Abdul-Wahhaab and his descendants in knowledge)
are split on this issue. I just mentioned the two opinions and I will leave selecting out for
now. The danger of this matter is what you should come out of this with. You stand before
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Allah with major and minor sins, and you may fall under the Masheeah. You stand before
Allah with the minor Shirk and according to one opinion, one goes to Hell.
Ibn Masood said:

You remember a few weeks ago we took this. Ibn Masood said I would rather give an oath
by Allah lying, than I would give an oath by other than Allah. Why? Because giving an oath
by other than Allah is minor Shirk and lying is a sin. So he would rather do the sin than minor
Shirk, and it seems to be that he also supports the opinion that minor Shirk is among that
which one may not fall under the Masheeah with. So it is very dangerous, just by knowing
the opinion that it is among that which one has to be punished for unless he repents to
Allah. You stand before Allah with minor Shirk and we said the first opinion is that one must
be punished for it and there is no Masheeah in that matter.
THE DUAA TO SHIELD ONESELF FROM MINOR SHIRK

Now you know the meaning of what the author says and whoever disobeys him will go to
Hell. Some faces look horrified and I actually remember a Hadith by Abu Bakr radhiallahu
anhu, which I will leave you with to know because yes it is dangerous. Minor Shirk is
dangerous. Abu Bakr narrated that the Prophet sallallahu alayhi wa sallam said Shirk in my
Ummah is much more hidden than the pace of an ant crawling on a black stone. It seeps
into this Ummah like a black ant on a black stone, slowly and surely. Shirk is very hidden. It
enters the heart very silently and very few are safe from it. When Abu Bakr heard that, he
got upset and he got horrified.
He said how can I be safe from that O Prophet of Allah? The question on your minds. The
Prophet sallallahu alayhi wa sallam taught him a Duaa to shield him from minor Shirk. O
Allah, I seek refuge in You that I associate anything with you knowingly, and I seek Your
forgiveness for that which I do not know.

This part:

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Means I seek Your forgiveness for that Shirk which I do not know, because it seeps and
crawls silently into ones actions. There is two similar narrations to that Hadith by Abu Bakr
as-Siddeeq, but that is a proper Duaa. Write it down and do not leave this Duaa out of your
regular Adiyah. Make it a portion of your regular Adiyah and make it a habit to say it
regularly, because minor sins and major sins may fall under Masheeah, but minor Shirk
according to one of the opinions may not fall under the Masheeah of Allah. That is very
dangerous.
WHY DID ALLAH CHOOSE MUSA TO COMPARE TO THE

PROPHET MUHAMMAD?
The final point is the author mentions this verse at the end as proof:
Verily, We have sent to you (O men) a Messenger (Muhammad sallallahu alayhi wa sallam)
to be a witness over you, as We did send a Messenger [Musa] to Firawn. (Surat alMuzzammil: 15)
We sent a Messenger to you O people as a witness and favour for you or against you (to
testify for you or against you on the Day of Resurrection).

Just as We sent a Messenger to Firawn, We sent you a Messenger.
:

But Firawn disobeyed the Messenger [Musa], so We seized him with a severe punishment.
(Surat al-Muzzammil: 16)
Firawn denied and rejected the Messenger, so he was taken with a severe punishment.
That is the proof the author mentions as a final thing in the First Matter of the three matters
in Chapter Two.
Allah said to the Kuffaar of Quraysh, We sent you a Messenger like We sent Musa. Why did
Allah choose Musa out of all the Messengers to compare to the Prophet Muhammad
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sallallahu alayhi wa sallam when He is speaking to Quraysh? Muqaatil said because what
Musa and Muhammad sallallahu alayhi wa sallam had in common was that they were
belittled and they were shown contempt, because they were raised and brought up
immediately by the people who they are now calling to Islam. Firawn of Bani Israeel raised
Musa as his stepfather.
:
[Firawn said [to Musa]: Did we not bring you up among us as a child? And you did dwell
many years of your life with us. (Surat ash-Shuaraa: 18)
Likewise, Muhammad sallallahu alayhi wa sallam was raised by his family of Quraysh, who
were the ones he was conveying to and the ones who disbelieved in him. You see that these
days. You get a mother or a father who call me for example and they say could you talk to
my son? He will listen you. Or some of you tell me talk to my father about letting me get
married. Why would you come to me when I am not your relative? Why do you not talk to
your father? It may be a custom and a norm sometimes that a man may not be as reserved
as outsiders with his family members. He is open and there is sometimes a level of
disrespect. There is less consideration to each other in matters of advice and here not only
were they not reserved, but they were disrespectful and harmful to them. So that is why
Musa was chosen, and that is the common denominator he had with Muhammad sallallahu
alayhi wa sallam as to why Allah chose him in this example.
: ...
So We seized him with a severe punishment. (Surat al-Muzzammil: 16)
Allah says about Firawn that We took him severely, and severely means heavy destruction
of rain. We took him severely with heavy destruction of rain. Ibn Abbaas and Mujaahid said
Allah means He took him severely with destroying him by rain, and then He is saying your
destruction O Quraysh is going to be worse than that which Allah destroyed Bani Israeel
with, because Allah loves Muhammad sallallahu alayhi wa sallam. If Allah destroyed Bani
Israeel for what they did to Musa, imagine what He is going to do to you if you continue on
with your transgression, as Allah loves Muhammad sallallahu alayhi wa sallam more.
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CLASS EIGHTEEN
Today Inshaa Allah we are going to start the Second Matter of Chapter Two. Last week we
finished off the First Matter in Chapter Two, and today Inshaa Allah we will start the Second
Matter of Chapter Two and we will try our best to finish it.
THE SECOND MATTER: SHIRK AL-ULOOHIYYAH

The author says:
:
Allah is not pleased that anyone should be a share in worship with Him. Allah is not pleased
with that.

Neither an angel.

Not any Prophet or Messenger that is sent.
Then he says:
:

:
And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Surat al-Jinn:
18)
He quotes the verse of Allah and we will get to that verse at the end of the class.
So that is the Second Matter of Chapter Two that Allah is not pleased that anyone should
have any share of worship besides Him in matters of worship.
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INTRODUCTION ON TAWHEED AND SHIRK
...

:
deities, etc, i.e. Do not worship Taaghoot besides Allah). (Surat an-Nahl: 36)
The common denominator among the messages of the Messengers and Prophets Allah sent
is Tawheed in Allah. The verse says:

And verily, We have sent among every Ummah (community, nation).
Every Messenger came with this. The details were different. Some fasted from talking and it
is prohibited in our religion, but there is no doubt that the common denominator is
Tawheed in Allah.
In this matter, the author is saying Allah is not pleased with Kufr and Shirk. What Allah is not
pleased with should never be anything for a believer to be pleased with. What pleases and
displeases a believer must come from what pleases and displeases Allah. One who is a true
believer loves that which Allah loves, one hates that which Allah hates and one is angered at
that which angers Allah.
When one gives any share in his worship to other than Allah, that is Shirk al-Uloohiyyah
(
). Here the author did not say Shirk al-Uloohiyyah, but giving a share of your
worship to other than Allah is Shirk al-Uloohiyyah and the author clearly meant Shirk alUloohiyyah.
:
By Allah, we were truly in a manifest error. (Surat ash-Shuaraa: 97)
Allah quotes a conversation the people in Hell have. They say by Allah, we were truly in
great and manifest error. Why?
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:

When We held you (false gods) as equals (in worship) with the Lord of the Aalameen
(mankind, Jinns and all that exists). (Surat ash-Shuaraa: 98)
They are telling their false gods we held you false gods as equal in worship with our Lord of
the Aalameen. These people who this verse is talking about are not those who make
partners to Allah in Allah being the Creator, Sustainer, Provider, Giver, the One who gives
life and the One who gives death, or that he had a share in His Kingdom. That is Tawheed arRububiyyah. They had no issue with that and the ones the verse is talking about had
Tawheed ar-Rububiyyah. The verse is talking about those who had an issue in this matter
that we are talking about today. These are people who made partners to Allah in their
worship going up to Allah. They made Shirk in their acts going to Allah. In their love,
submission, humility, intercession and prostration to Allah, they made a share to other than
Allah.
Shirk is the biggest calamity committed on the face of this earth at all times and all places.
Shirk is the biggest type of oppression. Shirk is the biggest form of ignorance. The opposite
is Tawheed and Tawheed is the peak of justice. Tawheed is the most honourable of all
knowledges and sciences.
...
:
except that (anything else) to whom He pleases. (Surat an-Nisaa: 48)
...
:
Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives
whom he pleases sins other than that. (Surat an-Nisaa: 116)
Twice in Surat an-Nisaa. Allah will not forgive that partners should be set up with Him in
worship. This is in Tawheed al-Uloohiyyah.
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Allah told us:

:
And indeed it has been revealed to you (O Muhammad sallallahu alayhi wa sallam), as it
was to those (Allahs Messengers) before you: If you join others in worship with Allah,
(then) surely (all) your deeds will be in vain, and you will certainly be among the losers.
This is talking to the Prophet sallallahu alayhi wa sallam and to Messengers. Not to me and
you, so imagine how the situation is going to be for us. You will certainly be among the
losers if you commit Shirk. Allah told every Messenger including our Prophet Muhammad
sallallahu alayhi wa sallam and those before him that if you commit Shirk, your deeds will
be erased and you will be among those who are losers.
Tawheed is essential. An authentic Hadith in Sunan at-Tirmidhi and Muslim:
:

This is the wording of the one in Tirmidhi and the wording in Muslim is slightly different. O
son of Aadam, as long as you invoke Me and plead and make Duaa to Me, I will forgive
whatever you have committed and it is not much for Allah. He says it is not much for Me.
This is a Hadith Qudsi.

O son of Aadam, if your evil deeds reach the limit of the sky and then you ask Me for
forgiveness, I will forgive you and it is not much for Allah.

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O son of Aadam, if you come forth with the earth full of errors, mistakes and sins, and you
meet Me while you do not associate anything or anyone with Me, I will bring forth My
forgiveness for you and it is not much for Allah.
Tawheed is the massive weight that if a drop was placed on mountains of sins, it will erase
and eliminate it. Another authentic Hadith in Sunan at-Tirmidhi on the authority of Abu
Hurayrah radhiallahu anhu Allah will save a man from this Ummah who stands before Him
with a record of sins that fill ninety nine books or registries. Each book or each registry of
those ninety nine goes and extends as far as the eye can see. He stands before Allah and
Allah asks him did the angels wrong you? He says no. He confesses the truth. His sins
outweigh his deeds and then Allah will order them to bring a card that has the word of
Tawheed on it (Laa Ilaaha Illallah). Tawheed will outweigh the rest. The Prophet sallallahu
alayhi wa sallam said nothing is of any weight with Allahs name but the word of Tawheed.
The word of Tawheed outweighs everything. Tawheed is heavy and that is why we study it.
An ounce of Tawheed hurled against sins knocks out its brain and its head into the dust. And
obviously just like Tawheed is the bright of the brightest, Shirk is the dark of the darkest.

: ...
Is not He (better than your gods) Who responds to the distressed one, when he calls Him,
and Who removes the evil, and makes you inheritors of the earth, generations after
generations. Is there any Ilaah (god) with Allah? (Surat an-Naml: 62)
Is there other than Allah that does that? A rhetorical question that does not need an
answer. It is a statement. Wallahi, there is no Lord other than Allah that relieves the
distressed and removes the evil. It is only Allah. It is only Allah who hears the footsteps of a
black ant on a black stone in the deep, darkest of all nights.
Tawheed is to ask Allah and Tawheed is to seek aid in Allah and only Allah. Tawheed is to
know what the Prophet sallallahu alayhi wa sallam taught that child Ibn Abbaas who was
still young. If the universe in its totality came together against you in something that Allah
did not write for you, it will not happen. Nothing will happen for you or against you except
that which Allah wrote for you, even if the whole world came against you with all their
resources. That is Tawheed.
It is sufficient to know that fear of Shirk should be in the hearts of every believer. That is
how important Tawheed is. It was the fear of the man who demolished the statues and the
one we call Millat Ibraheem (Ibraheem alayhis-salaam).
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And (remember) when Ibraheem said: O my Lord! Make this city (Makkah) one of peace
and security, and keep me and my sons away from worshipping idols. (Surat Ibraheem: 35)
Ibraheem made Duaa. Millat Ibraheem, Haneefan, the man Ibraheem alayhis-salaam.
Ibraheem at-Taymi said if the reviver of Tawheed Ibraheem alayhis-salaam (Millat
Ibraheem) was worried and he made Duaa out of fear of Shirk, then who can be safe from
it? I ask you by Allah, how many of you ever made Duaa to be free and safe from Shirk alUloohiyyah?
On his deathbed, Yaqoob was afraid over his descendants as well.
:
Or were you witnesses when death approached Yaqoob? When he said unto his sons,
What will you worship after me? They said, We shall worship your Ilaah (God - Allah), the
Ilaah (God) of your fathers, Ibraheem, Ismaeel, Ishaaq, One Ilaah (God), and to Him we
submit (in Islam). (Surat al-Baqarah: 133)
On his deathbed, he said to his sons what are you going to worship after me? When one is
on his deathbed, he only speaks of serious, essential and important matters. He is a
Messenger and his worry on his deathbed is whether the children who he raised are going
to be on the Tawheed or not. When they said:

We shall worship your Ilaah (God - Allah), the Ilaah (God) of your fathers, Ibraheem,
Ismaeel, Ishaaq, One Ilaah (God), and to Him we submit (in Islam).
It brought ease to him. That is what he wanted on his deathbed.
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SHIRK AL-ULOOHIYYAH
There is Shirk in giving partners in Uloohiyyah, there is Shirk in Rububiyyah, and there is
Shirk in Asmaa and Sifaat. Each one of them has Shirk. Since it was possibly a common
epidemic during the time of the author, he specified this Shirk as the Second Matter of
Chapter Two. He said it is Shirk in Ibaadah, which automatically means Shirk al-Uloohiyyah.
Worship must be only for the sake of Allah. Everything in this Shareeah considered worship
must be for the sake of Allah. Worship is all matters of the heart, worship is matters that
you say and worship is actions. They all must be for Allah and solely for Allah. Whoever gives
a portion of worship to other than Allah has fell in major Shirk.
Now let us break down Shirk in Uloohiyyah and we will divide it into three types.
THE FIRST TYPE: ASSOCIATING A PARTNER TO ALLAH

The first one is whoever thinks Allah is worthy of being worshipped, but puts a partner to
Him. For example, like those who claim Eesa is the son of Allah. That is simple and clear,
and everyone in this Ummah knows that is clear-cut Shirk. That is the first type.
THE SECOND TYPE: GIVING A PORTION OF YOUR WORSHIP TO

OTHER THAN ALLAH
The second type is a little bit more problematic. Its details are a problematic area to many of
this Ummah. It is to give a portion of your worship to other than Allah, like a portion of your
heart worship to other than Allah, a portion of your saying, your money or your Ibaadah to
other than Allah. This has many forms and we are going to take examples.
SHIRK IN DUAA AT-TALAB

The first example is Shirk in Duaa. Duaa is when you ask Allah and Duaa when you ask
Allah is Duaa at-Talab (
). Seeking from Allah directly is Duaa at-Talab.
: ...

And your Lord said: Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask
Me for anything) I will respond to your (invocation). (Surat Ghaafir: 60)
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So Duaa at-Talab is when you ask Allah directly for something and you verbally say it.

:
18)
The verse that we will get to at the end of this class Inshaa Allah Taaala, which the author
uses.
Duaa is the biggest means to get what you want of good and save you from evil. Whoever
does not ask Allah asks creation. The Prophet sallallahu alayhi wa sallam said in the Hadith:

Duaa is worship. It is so important that he made it as if it was all of worship, but that is to
draw attention to how essential it is.
The Prophet sallallahu alayhi wa sallam said to Ibn Abbaas:

When you ask, ask Allah. He taught that to a young boy to raise him on the upbringing of
Tawheed.
:
And when they embark on a ship, they invoke Allah, making their Faith pure for Him only,
but when He brings them safely to land, behold, they give a share of their worship to others.
(Surat al-Ankaboot: 65)
When the Mushrikeen used to embark on a ship, it was a nightmare back then. The ship was
probably not structured all that well, the winds come, and the currents and waves, so they
begin invoking Allah and making their faith solely for Allah, even though they were
Mushrikeen. Allah would answer them even though Allah knows beforehand from His Ilm
al-Ghayb that when He brings them to safety, they are going to give a share of their worship
to other than Allah. He knows that and He still answered them when they had pure
Tawheed in Duaa. They had full faith and Tawheed just at moments of distress and Allah
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answered them. Allah knew that they are going to go back to their old ways once they hit
the shore, so do you think He will let your Duaa down when you make it and your intention
is perfect and your whole life is on Tawheed, not just moments of distress or hardship.

:
And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case)
you did so, you shall certainly be one of the Dhaalimoon (polytheists and wrongdoers).
(Surat Yunus: 106)
Allah tells His Prophet do not invoke anyone besides Allah. He will not profit or harm you
and if you do, you will be among the wrongdoers. In fact, Allah described those who make
Duaa to other than Allah as the worst of the worst. They are classified by Allah as the worst
of the worst.

:
And who is more astray than one who calls (invokes) besides Allah, such as will not answer
him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to
them? (Surat al-Ahqaaf: 5)
Shirk in Duaa basically has four forms or four examples. The first one is to ask from creation
what only the Creator Allah can do, and that is the major Shirk. The creation that they ask
could be dead or alive, it could be a Messenger, it could be one who they assume is a Wali
and it could be a king or a Jinn. Asking a dead to cure an ill person is automatic Shirk Akbar.
Asking for victory over enemies, to remove a calamity, bring rain or any matter that only
Allah can do is major Shirk. It takes one out of Islam because he believed the creation has
power only Allah has. He gave a share of his worship to other than Allah.
The first one would be someone asking the alive. The second one would be someone asking
the dead. It could be a Wali that is dead or whatever. The third one is asking one who is not
present, thinking he will help or know of your situation. By you asking that he hears, you
give him power that while he is dead he can hear, know what is going on and help you. That
is also major Shirk. A fourth example is to place mediators between you and Allah in Duaa,
thinking Allah will not answer directly and rather that He needs a mediator (the messenger
between you and Allah). That is the Shirk of Quraysh. They claimed that the statues they
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used to worship were of righteous people, and they needed those statues to get their
righteous people who had died to get the Duaa to Allah, as mediators between them and
Allah.
And do not say this is something this Ummah does not do. When I was young in Madinah
and before they had companies to clean the Haram, they had maybe about thirty or forty
individuals that they paid to clean the Haram. One was somewhat crippled, he was from
Yemen and he would come and talk to my father as I memorised Quran in the Haram. My
father of course would ask him what he cleans up and he was the one in charge of cleaning
the Hujrah of the Prophet sallallahu alayhi wa sallam. He would go inside behind the brass
walls that you see and he would clean over there behind the brass cage. I remember as a
child I heard it he said we pick up bags and bags of trash from people who throw in letters
to the Prophet sallallahu alayhi wa sallam asking him, they send pictures of themselves,
their kids or their daughters, asking to fix their marriage. That is going to the Prophet
sallallahu alayhi wa sallam and that is major Shirk in itself.

: ...
Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who
take Awliyaa (protectors and helpers) besides Him (say): We worship them only that they
may bring us near to Allah. (Surat az-Zumar: 3)
The worship and obedience is only for Allah. Allah wants it pure. Allah quotes those who did
Shirk as saying we take Awliyaa (protectors and helpers), lords and gods besides Him, and
we worship them only that they may bring us closer and near to You. That is their purpose.
Actually the Shirk of Quraysh was at a lesser level of Shirk than some of the Shiahs and
some of the Sufis, and some of the ignorant masses who think and have hope, love and
Duaa in Imaams and supposedly Awliyaa in their graves.
SHIRK IN DUAA AL-IBAADAH

The second category of Shirk al-Uloohiyyah is Duaa al-Ibaadah (
)and this one
has a whole list under it. Duaa at-Talab means to directly invoke Allah and directly ask Allah.
For example, O Allah forgive me. This is the one we all call Duaa. O Allah, make me happy,
grant me and give me this and that or take away this hardship from my life. That is Duaa atTalab and then you have Duaa al-Ibaadah. Duaa al-Ibaadah is all other forms of worship to
Allah. You have to know these terms in the books of the Ulamaa. It is all other forms and
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shapes of Ibaadah. Ibaadah of the heart, the saying, the action, fear, hope, love, Salah,
fasting, sacrifice, reciting Quran and praising Allah are all the second form (Duaa alIbaadah).
Why is it called Duaa though? Because in reality, worshippers do these worships seeking
something from Allah. They are not directly invoking Allah (unlike the first form Duaa atTalab), but they do them seeking something from Allah. Duaa al-Ibaadah is all other forms
of Ibaadah and one does those worships for the sake of reward or fear of punishment. It
may not be a direct invocation asking Allah for something, but his status when he does the
worship is that he wants something from Allah. Duaa at-Talab is where one asks Allah for
matters He can do. Duaa al-Ibaadah is like you making Salah out of fear from Hell or to
enter Jannah. Duaa at-Talab is when you raise your hands and Duaa al-Ibaadah is all other
forms of Ibaadah. We will take some examples on Shirk in this matter (Duaa al-Ibaadah),
which is all other forms of Ibaadah.
SHIRK IN INTENTION
The first one is Shirk in ones intention or purpose.
Whosoever desires the life of the world and its glitter; to them We shall pay in full (the
wages of) their deeds therein, and they will have no diminution therein. (Surat Hud: 15)
They will have nothing in the life after. This Shirk is found in the Munaafiqeen and it is
Nifaaq Akbar. We are not talking about the minor Nifaaq, but the major Nifaaq. No one
appears as a Muslim to the public yet has no Islam in his heart except a Munaafiq and it is
major Nifaaq. They are the hypocrites in the principle of Imaan, not in the details or minor
stuff.
:
And when they meet those who believe, they say: We believe, but when they are alone
with their Shayaateen (devils - polytheists, hypocrites, etc), they say: Truly, we are with
you; verily, we were but mocking. (Surat al-Baqarah: 14)
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When they go back to their Shayaateen, they tell their friends we are with you. These are
the hypocrites in the principle of Laa Ilaaha Illallah (the major hypocrisy). Some of them may
even be hypocrites in details as well. Some of those who fall under this Shirk in Niyyah who
are hypocrites in the major hypocrisy may also have Shirk in details of Ibaadah.

:
Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they
stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they
do not remember Allah but little. (Surat an-Nisaa: 142)
When they stand up for Salah, they stand up with laziness and to be seen and noticed.
These are the people who are classified as a combo classification of Shirk and Munaafiqeen.
There is Shirk, but their Shirk also has an aspect of the major Nifaaq to it.
That is the overall picture of Shirk in Niyyah, but there is some notes that one should know
under the Shirk of Niyyah. One of those notes is some Muslims on Tawheed perform deeds
for the sake of Allah, but the reward that he wants for that is something in this life. He
possibly wants wealth, he wants protection, he wants a happy life or maybe a cure for his
child. That is his sole objective. He is doing it for the sake of Allah, but his sole objective is
not reward. His sole objective is to do it for this matter. The ruling on that is one is given his
reward and Thawaab ( )in this life. He wants a low worldly matter, no matter how high
one might think it is, and he gets the reward in this life. He did not do it for other than Allah,
otherwise it would be major Shirk. His full intention was for Allah, but he wants the reward
for some worldly matter totally. He wants his total reward to be re-compensated in this life.
A second note is worse than the first, which is one who does that to show off and not for
something in return in this life. This is the Shirk al-Asghar that we talked about last week and
we spoke about it at the end of last week. I want to stay focused on our topic which is Shirk
al-Uloohiyyah (the major Shirk), but I have to pinpoint these little matters so you get the
understanding of the major Shirk. A third note is those who do deeds for wealth and profit.
For example, they go do Hajj on the behalf of others to make money. To migrate from one
area to another, not for the sake of Allah but to marry a woman. These are somewhat wiser
than the previous category because at least they got some money out of it, but all that falls
under Shirk al-Asghar and he gets his deeds in this life.
The fourth one is deeds sincerely for Allah with no deficiency in it, but that person has a
matter or a status in which he is on major Shirk. For example, one who says Eesa is the son
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of Allah. Taaal Allahu An Thaalika Aluwan Kabeeraa (
) . He
gives charity or does some good for the sake of Allah, but he is on a status of major Shirk.
They have deeds that are genuinely and truly for the sake of Allah, but they are on a status
of major Shirk. Another example is those who become apostates and then do some kind of
minor deed for the sake of Allah. They may get rewarded with wealth, kids, a happy life,
fame or whatever it may be, but there is nothing in the life after.
A fifth note on this matter is if one does Salah, Zakah and Hajj seeking the life after, and
then he did some matters for this Dunya. He did some matters to show off. He is whatever
ends up as more on the scale. That falls under minor Shirk and I refer you to the class last
week on minor Shirk. The difference between Shirk Akbar (major Shirk) and Shirk Asghar
(minor Shirk) is that with major Shirk, one will be in Hell forever and he demolishes his
Deen. For a believer, minor Shirk demolishes the deed. One demolishes the Deen and one
demolishes the deed.
SHIRK IN LOVE

: ...
And of mankind are some who take (for worship) others besides Allah as rivals (to Allah).
They love them as they love Allah. But those who believe, love Allah more (than anything
else). (Surat al-Baqarah: 165)
Ibn Zayd said these are the Mushrikeen who associated partners to Allah and loved them as
much as they loved Allah.
There are different types of love and we have to take some notes on love. Mahabbah
Waajiba (
)is obligatory love. The love of Allah, the love of the Prophet
Muhammad sallallahu alayhi wa sallam, and to love that which the Prophet sallallahu
alayhi wa sallam and Allah subhaanahu wa taaala love. This is the complete type of love for
Allah and you have to have the complete type of love for Allah. Like in this matter that we
are studying if you note the wording of the author, he said Allah dislikes Shirk. The
meaning is you must dislike it as well and you must stay away from it.
The second type of love is Mahabbah Tabiiyyah (
), which is natural love. For
example, natural love for food for one who is hungry, and love for water for one who is
thirsty. This love is permissible but even this type of love cannot be love of ennoblement,
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glorification or humility, and that which is equal to the love of Allah or above the love of
Allah. The third one is Mahabbat Rahmah Wa Ishfaaq (
) , which is love of
mercy, sympathy and compassion. This is like the love of a father for his child and the love
of a mother for her child or vice versa. For this to be permissible, it must not be love of
ennoblement, glorification or humility, or be equal or above the love of Allah (just like the
second category of love). If it goes equal or above the love of Allah, then it falls under the
verse in the Quran:
Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you
have gained, the commerce in which you fear a decline, and the dwellings in which you
delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His
Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the
people who are Al-Faasiqoon (the rebellious, disobedient to Allah). (Surat at-Tawbah: 24)
The next type of love is Mahabbat Uns Wa Ulf (
) , which is love of amiability.
You find two Muslim brothers who love each other for the sake of Allah, but there is also a
common interest between them like maybe knowledge, maybe they are business partners
or maybe they travel with each other. I mentioned four types of love so far. The last three
are normal and they are not Shirk. If someone has it, he is not considered as one who has
Shirk in the love of Allah. It is permissible as long as it is not love of ennoblement,
glorification or humility, and that which will be equal, similar or above the love of Allah. The
Prophet sallallahu alayhi wa sallam loved sweets, he loved honey, he loved his wives and he
loved cologne. Aishah was his most beloved wife, he loved the Sahaabah and the most he
loved out of the Sahaabah was Abu Bakr as-Siddeeq. This is not pertaining to Walaa and
Baraa, but we will talk in the future Inshaa Allah about Walaa and Baraa.
The fifth category of love is Mahabbah Shirkiyyah (
), which is love that is Shirk. It
is special love that is only suitable for Allah. If one loves other than Allah with the love that
must only be for Allah, then he has committed major Shirk (Shirk of that type which Allah
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will not forgive). This love of worship that we are talking about is love that entails and
requires humility, humbleness, submission, surrender, glorification and ennoblement, which
only belongs to Allah. One who gives this kind of love to other than Allah has committed
major Shirk. If one gives this to other than Allah, he committed the major Shirk.

...

:
And of mankind are some who take (for worship) others besides Allah as rivals (to Allah).
They love them as they love Allah. (Surat al-Baqarah: 165)
In a nutshell, love that requires complete obedience, submission, dedication and sacrifice
over and above everything else is love for Allah. That is the love in which the Mushrikeen
associated other than Allah with Allah subhaanahu wa taaala.
SHIRK IN FEAR
Allah subhaanahu wa taaala said:
It is only Shaytaan that suggests to you the fear of his Awliyaa [supporters and friends
(polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad
sallallahu alayhi wa sallam)]; so fear them not, but fear Me, if you are (true) believers.
This is what the Mushrikeen used to do to the believers to try to get them to fear their
statues or their dead, who they call dead saints or Awliyaa.
Fear has three types. The first one is al-Khawf ash-Shirkee (
), which is fear
that is Shirk. That is to fear a human or a creation with honour, love, humility, glorification
and ennoblement, as you would Allah. That is like the fear of a dead person with love and
honour that he can harm, curse or benefit you. It is like fear of a statue or a dead that he
may take your wealth or money, he may be upset at you or take away your blessings.
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:
The Mosques of Allah shall be maintained only by those who believe in Allah and the Last
Day, perform As-Salat (Iqaamat as-Salat), and give Zakat and fear none but Allah. It is they
who are on true guidance. (Surat at-Tawbah: 18)
Khashyah ( )is fear with honour. It has with it honour, reverence and love in a worship
fashion. To fear from other than Allah in this manner (that one will be touched by harm by a
creation) or have fear of powers that only Allah has is major Shirk. For example, if one
claims Allah gave a living or a dead saint Shafaaah or some power to do that which only
Allah can do, then that is Shirk in Khawf. If one claims that saint or whatever it may be got
those powers on his own and Allah did not give it to him, that is the same thing. He can
bring him poverty or he can bring him illness fear of that is also major Shirk, whether they
think Allah gave it to them or that those Awliyaa attained that power on their own.
This is what the Mushrikeen thought of their statues and their idols. We do not have time to
give many examples, but it resembles the Shirk that you see in some Muslim societies today.
It resembles this very much. This is what the grave worshippers of the Ummah do today.
They fear those who possibly may have been righteous throughout their life, but they are
now in their grave and people worship them in a way. Sometimes it is evil people in the
grave and sometimes it is actually no one in the grave. They fear them like they fear Allah or
possibly fear them more than Allah. How so? Let me give you a detailed example of how.
You go to someone and he will give you probably a hundred oaths by Allah on a lie. If you
say give me an oath by Sitna Zaynab, someone who they claim is a Wali or a Waliyyah or
someone they cherish, he will consider that saint as having more power than Allah and he
will not give you an oath by him on a lie. Why? For the sole reason that in his heart, the love
for that Wali is more than the love of Allah. His fear of that Wali and the power he may
inflict on him is more than the fear of Allah. So a hundred oaths by Allah on a lie he will give
you, but not one by their Sitna Zaynab like they say. You can see that in the example of how
Shiah went by flocks defending Sitna Zaynab in Iraq. The motivation and inspiration that
took the Shiah from Iraq and from Hizbullah, and the sermons of their leaders is how they
need to defend the monument (the grave of Sitna Zaynab).
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Al-Khawf Allathee Yahmil Alaa Tark Waajib Aw Fil Muharram (
) is the second type of fear, which is fear that causes one to leave an
ordain or to do a prohibition. This is not Shirk as many think, but this is Haraam. It is a
Haraam type of fear to leave that which is obligatory like ordaining the good and forbidding
the evil, with no proper reason or justification except fear of people. That is Haraam.
Usually, this fear is a figment of ones imagination instilled by the Shaytaan. It is an
imaginary fear or possibly at times it is a minute fear, but not sufficient for one to leave an
ordain or to do a Haraam. For example, not speaking the truth, especially for those who the
burden is on (the people who are of Ilm).
sallallahu alayhi wa sallam)]; so fear them not, but fear Me, if you are (true) believers.
Hadith Abu Saeed al-Khudri radhiallahu anhu:

Let not the fear of people stop you from speaking or testifying to that which you know of
truth. It is in the Silsilah Saheehah (
).
This Hadith deters one from not speaking the truth and makes it Haraam. That is basically
why we call a certain category of people the cowards of the Ummah, because even if it
means loss of wages, fear of being hit or cursed or losing followers, that is not the type of
fear that you can remain silent in. This Hadith is talking about those who refuse to speak the
truth, so imagine how it is for those who are on the side of evil. If this is for those who do
not speak the truth, then imagine those who testify and side with the evil. This is also an
area where many go wrong. They read a quote or two of Ibn Taymiyyah or Muhammad Ibn
Abdul-Wahhaab for example on fear, and then they declare half the Ummah Mushrikeen
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Kuffaar. This type of fear that I just mentioned is Haraam, but it is not Shirk unless it gets to
the level we spoke about in number one.
Number three is al-Khawf Minallahi Taaala (
) , which is fear of Allah
subhaanahu wa taaala. It is fear of Allah that contains with it love, honour, humility and
reverence. That is the fear that is a Waajib and it is a Waajib only to Allah subhaanahu wa
taaala. It is that you fear from the torment of Allah.
...
:
This is for him who fears standing before Me (on the Day of Resurrection or fears My
Punishment) and also fears My Threat. (Surat Ibraheem: 14)
But for him who fears the standing before his Lord, there will be two Gardens (i.e. in
Paradise). (Surat ar-Rahmaan: 46)
Whoever establishes this fear and establishes it good, this is among the peak of Imaan and it
is great unless it makes one despair and give up hope then it has gone wrong.
The fourth type of fear is al-Khawf al-Jibillee (
), which is the natural type of
fear. This is Mubaah (permissible) if there is an actual reason for it. For example, an enemy
right in front of you and the sword is out, a lion right in front of you, you are in the middle of
drowning or the house is shaking and collapsing. This is the fear that Allah refers to in
relation to Musa in Surat al-Qasas:
: ...
So he escaped from there, looking about in a state of fear. (Surat al-Qasas: 21)
Even though it is not considered Shirk, there is another aspect to it. The stronger ones
Imaan is, the less he will have of this type of fear. You have some of the Salaf who made
Sujood and a lion is over their heads breathing over them. They did not get scared.
Allah quotes Musa as afraid one time, but towards the end of his Messagehood when Bani
Israeel were hesitant, Allah says:
:
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[Musa] said: Nay, verily! With me is my Lord, He will guide me. (Surat ash-Shuaraa: 62)
He was at the utmost of Imaan.
SHIRK IN HOPE
The next type of Shirk is Shirk ar-Rajaa (
), which is Shirk in hope (Rajaa). This is
to have hope in a creation in a matter that you should only have hope in Allah in. It is those
who have hope in creation in matters that only Allah can provide, like for example providing
a child, doing a curse or something that is only under the will and control of Allah. This is
major Shirk that takes one out of Islam. Going to a doctor is means, and that is not
associating a doctor in the level of Allah. That is not believing the doctor in himself can cure
or has supernatural powers, or a doctor in the West Coast of the universe can cure someone
in the East Coast. With no means available, that becomes Shirk. If he goes and gives you
medication, that is not Shirk right there.
SHIRK IN RUKOO AND SUJOOD

Another example is Shirk in Rukoo and Sujood. Whoever makes Salah, Sujood or Rukoo
(prostration or bowing) to any creation other than Allah in submission, subordination and
surrender, in Ibaadah and in love, has made major Shirk.

...
Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you
(really) worship Him. (Surat Fussilat: 37)
...

exists). He has no partner. (Surat al-Anaam: 162-163)
When they asked the Prophet Muhammad sallallahu alayhi wa sallam shall we prostrate to
you, the Prophet sallallahu alayhi wa sallam said:
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One may not make Sujood to anyone else.
Note that we mentioned in matters of worship, whoever dismisses a matter of worship to
other than Allah that belongs solely to Allah has committed major Shirk. We said that in the
beginning as the definition of Shirk. So if one makes Sujood to another other than Allah, that
is clear Shirk right there.
THE DIFFERENCE BETWEEN SUJOOD, RUKOO AND QIYAAM

There is a very important detail and this is one of the matters that I want your undivided
attention in. There is a very important detail many neglect to mention and you need to
know it, which is the difference between Rukoo and Sujood to other than Allah, Qiyaam
and other matters that follow along in this. It makes a clear distinction for you to know the
difference between the two. This is one important matter you only hear the big Ulamaa
who mastered Tawheed mention.
If someone does Rukoo or Sujood as Ibaadah to other than Allah and his intention is
Ibaadah to other than Allah, he committed major Shirk and he is out of the fold of Islam. Pay
attention to my wording if someone does Sujood to other than Allah, then he committed
major Shirk automatically. If one does Rukoo to other than Allah, it is slightly different. We
said major Shirk is to do an Ibaadah to other than Allah. It is to dismiss an Ibaadah to other
than Allah, that only belongs to Allah subhaanahu wa taaala.
Sujood is an independent Ibaadah (worship) outside Salah. We have Sujood at-Tilaawah and
we have Sujood ash-Shukr. These are outside of Salah and they are independent Ibaadaat.
Rukoo is only a worship in Salah. There is no independent Ibaadah in Islam that is called
Rukoo outside of Salah. If you see someone do Sujood outside Salah, you are going to say
he is probably doing an Ibaadah of Tilaawah. He probably passed a verse of Sujood and he
made Sujood. Or he probably got some good news and he is doing Sujood ash-Shukr. So
Sujood outside of Salah is worship in itself and we have that established. On the other hand,
if someone comes to us right here in front of me and does Rukoo outside Salah, he is either
crazy or he is an innovator because we do not have anything outside Salah that is Rukoo.
There is no Ibaadah.
The conclusion is whoever makes Rukoo for someone other than Allah not considering it
Ibaadah, then you cannot classify him as a Mushrik because it is not an independent
Ibaadah in itself. As long as he does not do Sujood, because Sujood is an independent
Ibaadah. Rukoo is not an Islamic worship on its own, independently and outside of Salah.
There is no such worship outside of Salah called Rukoo and we said Shirk is to dismiss an
Ibaadah that belongs to Allah to someone else. Rukoo is not an Ibaadah so if someone does
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Rukoo independent of Salah, you call him a Mubtadi. It is part of an Ibaadah, but it is not
an Ibaadah in itself. If someone does Rukoo to Allah with no Salah, we will look at him and
say what are you doing? He says I want to make Rukoo to worship Allah. Is he really
worshipping? No, he totally made something up and he is an innovator. There is no Rukoo
worship independent of Salah, unlike Sujood.
If he made Sujood outside of Salah, that is an Ibaadah right there. We know he is making
Sujood ash-Shukr or we know he is making Sujood at-Tilaawah, so Sujood is an independent
Ibaadah outside Salah. That has been established that Sujood is an independent Ibaadah
outside Salah and Rukoo is not an independent Ibaadah outside Salah. If one makes Sujood
to other than Allah, he dismissed an independent Ibaadah to other than Allah and that is
major Shirk. But if he made Rukoo without considering it Ibaadah, it is not Shirk because
Rukoo is not an Ibaadah independently.
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CLASS NINETEEN
Rukoo is like standing and standing is an Ibaadah (worship) in Salah. Is standing an
independent worship outside Salah? No. Can I or any one of us stand here, not initiate
Salaam but just stand here for ten minutes as an Ibaadah for the sake of Allah? There is no
such thing. That is an innovation, just like Rukoo independently. If people stand for a king or
a leader, that is not Ibaadah because standing alone is not an Ibaadah. If they intend it to be
an Ibaadah to a king or to a leader, that is a different story and then that becomes Shirk.
Unlike Sujood for example, there is no independent worship of standing for Allah outside of
Salah. It is not an Ibaadah. If someone just stands, we say what are you doing? Are you crazy
or are you innovating? There is no such thing as an independent Rukoo outside of Salah.
Just mere Rukoo outside of Salah is not an Ibaadah.
Since standing and Rukoo are not independent Ibaadah, whoever does it for other than
Allah is not considered a Mushrik unless he intends it as an Ibaadah. Unlike Sujood anyone
who does Sujood to other than Allah is Mushrik because it is an independent Ibaadah, and it
is Shirk to dismiss an Ibaadah to other than Allah. Sujood independently is classified as an
Ibaadah, so if you dismissed it to other than Allah then that is major Shirk. The apparent
ruling on one who does Sujood to other than Allah is that he is a Mushrik. Right by the act
itself, he is a Mushrik. One who makes Sujood to a statue, to a king or to a president is a
Mushrik. The ruling of Shirk stays on him unless he gets exempted out of it. For example, he
said I made Sujood because I saw that brick over there and I thought that was a Sutrah. That
was the only Sutrah but it turns out it is a huge statue, then the Shirk is lifted. For example,
it was a big statue and he saw the bottom of it. He did not see a big statue, so then the
classification of Shirk is lifted.
If someone comes and you stand for him or if it so happens like the Chinese or Japanese
slightly bow down in somewhat of a Rukoo, I am not saying it is proper and I am not saying
it is right. The Sahaabah radhiallahu anhum did not stand for the most beloved Muhammad
sallallahu alayhi wa sallam, the most beloved man to walk on the face of the earth. Unless it
is exceptional for example someone sees a brother and he has not seen him for a while so
he embraces him, but to make it a tradition and habitual that one stands every single time
certain people walk in is not proper or correct. If I walk in the class and some people stand
up, is it Shirk? Of course that does not happen here and that is not proper, but is it Shirk?
No. Standing and Rukoo are not independent Ibaadah outside of Salah, so in reality it is not
an Ibaadah at all. It is not an act of worship, so no act of worship was dismissed to other
than Allah. Now if someone says I was making Rukoo or standing in worship to a king, then
he is Mushrik because of the intention right there.
I think it is clear now. In a nutshell, Rukoo and mere standing are not Ibaadah outside Salah.
It is not Ibaadah and if one did it to another, he is not Mushrik unless he intended it as an
Ibaadah. Sujood is Ibaadah outside Salah, so one who dismissed it to other than Allah is
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Mushrik. I am not saying to stand to other than Allah, nor am I saying to make Rukoo, but
we are classifying what is Shirk and what is not.
SHIRK IN SACRIFICE
Sacrifice is different forms. It is pretty obvious, but we will go over them quickly. The first
one is sacrifice to seek the pleasure of Allah, like that in Hajj. Some Ibaadah is to sacrifice for
Allah, and that is great and among the best of worshipping. The second one is sacrificing for
a guest or for a wedding. That is for the sake of Allah, but for a good cause. That is Sunnah
(recommended). And then you have a third form, which is sacrificing to other than Allah. It
could be sacrificing to any ordinary creation dead or alive, Jinn or human, to get closer and
show your humility in a way that only belongs to Allah. It is major Shirk and no one can eat
from its meat. That is what you see people doing when they sacrifice at graves or for saints.
If he sacrificed to a human, a Jinn or a grave, there is Ijmaa on the matter that it is major
Shirk and the meat of it is prohibited to eat.

:
exists). (Surat al-Anaam: 162)
)is to sacrifice for Allah.

Nusukee (
:
Therefore turn in prayer to your Lord and sacrifice (to Him only). (Surat al-Kawthar: 2)
Wanhar ( ) is to sacrifice.
In Sahih Muslim, the Prophet sallallahu alayhi wa sallam said:

May Allah curse one who sacrifices for other than Allah.
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SHIRK IN TAWAAF
Tawaaf (walking around the Kabah) is an Ibaadah and you cannot give it to other than Allah
by Ijmaa. Whoever does it for other than Allah has fell in major Shirk, and do not say it is
uncommon. We go through these things and I know some of you are different levels. As you
know, some of the class is high level and some of it is basic things. If one walks around the
Kabah for other than Allah, that is major Shirk. If one walks around a grave of a saint in
worship, that is major Shirk. If one walks around the grave of saints as they do in some
countries, that is major Shirk right there.
I recall one time we went to Egypt when I was in my early teens and we went to a Masjid to
offer Salah. It turned out that Masjid has a grave, so we ended up walking out. Usually
Alhamdulillah my father is very calm and he rarely ever gets mad or angry. May Allah grant
him a long life full of deeds. On our way walking, I did not notice it but there were people
walking around that grave as they do around the Kabah. My father actually got very upset,
began to grab them by their hands and tell them this is major Shirk what you are doing.
Tawaaf is an independent Ibaadah and it could only be done for Allah.
SHIRK IN TAWAKKUL
: ...
And put your trust in Allah if you are believers indeed. (Surat al-Maaidah: 23)
You put your trust and reliance in Allah if you are truly or indeed believers. This is proof that
depending on Allah (Tawakkul) is Ibaadah and once again, you must give your Ibaadah
completely for the sake of Allah, otherwise it becomes Shirk. Once it is dismissed or a
portion of it is dismissed to other than Allah, it becomes Shirk.

:
The believers are only those who, when Allah is mentioned, feel a fear in their hearts and
when His Verses (this Quran) are recited unto them, they (i.e. the Verses) increase their
Faith; and they put their trust in their Lord (Alone). (Surat al-Anfaal: 2)
The believers are all those who when Allah is mentioned, they feel fear in their hearts. And
when the verses are recited, it boosts their Imaan, and they put their trust, reliance and
dependency on their Lord Allah.
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Tawakkul is two types. The first one is dependence or reliance on other than Allah in
matters only Allah can do, like those who depend on someone dead in achieving their
needs, for victory, for health, for provision or for intercession. That is clear Shirk right there.
The second type is apparent reliance reliance in normal matters that one has the ability to
do. For example, reliance on someone to pick you up from work or asking someone to save
you from harm, which is in their physical control to do. That is not major Shirk as long as it is
under the power of that person. We have commonsense and we know who has power to do
certain things. You know if someone has the power to come bring his car at seven oclock in
the morning, pick you up and take you to work. However, the stronger ones Imaan, the less
he relies on others in matters (even those that are permissible).
An example that will probably clear the difference between the two is one who is drowning,
he sees a boat passing by and he relies on them to get him or even calls them. When he calls
them that becomes like Duaa, but that reliance or that Duaa is in their power and their
means so it is not Shirk. One who is drowning and relies on one who he assumes is a saint
(living or dead and human or Jinn) who is nowhere to be found and begins to call him, then
that falls under the category of major Shirk.
We have now finished the Second Matter (Shirk al-Uloohiyyah).
IS TAWHEED THREE CATEGORIES OR FOUR CATEGORIES?

Before I move on to the third category of Tawheed al-Uloohiyyah, there is a question that I
was asked many times since the very first class. I said be patient and I will answer it, since it
is not a matter of essence. Is Tawheed three categories or four categories? I said in the first
class that you can find all three types of Tawheed in the Basmalah and I broke down how
you can do that, which sparked the question.
Outside of the Basmalah, you can also find it in Surat al-Faatihah.
:

All the praises and thanks be to Allah, the Lord of the Aalameen (mankind, Jinns and all that
exists). (Surat al-Faatihah: 2)
Is Rububiyyah.
The Most Beneficent, the Most Merciful. (Surat al-Faatihah: 3)
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Is Asmaa and Sifaat.
:

You (Alone) we worship, and you (Alone) we ask for help (for each and everything). (Surat
al-Faatihah: 5)
That is considered Tawheed al-Uloohiyyah.
Look at other Surahs in the Quran.

:

Say: I seek refuge with (Allah) the Lord of mankind. (Surat an-Naas: 1)
That verse right there is Tawheed ar-Rububiyyah (Lordship).

:
The King of mankind. (Surat an-Naas: 2)
Malik that is as-Sifaat (qualities and attributes of Allah).

:
The Ilaah (God) of mankind. (Surat an-Naas: 3)
That is Tawheed al-Uloohiyyah (worship).
You see them in one verse in Surat Maryam:

:
Lord of the heavens and the earth, and all that is between them, so worship Him (Alone)
and be constant and patient in His worship. Do you know of any who is similar to Him? (Of
course none is similar or coequal or comparable to Him, and He has none as partner with
Him). [There is nothing like unto Him and He is the All-Hearer, the All-Seer]. (Surat Maryam:
65)
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Lord of the heavens and the earth, and all that is between them.
That is Rububiyyah.

So worship Him (Alone) and be constant and patient in His worship.
That is Uloohiyyah.

Do you know of any who is similar to Him? (Of course none is similar or coequal or
comparable to Him, and He has none as partner with Him). [There is nothing like unto Him
and He is the All-Hearer, the All-Seer].
That is Asmaa and Sifaat, so all three are in that verse. You can also see the theme of some
Surahs according to the types of Tawheed. Overall, Surat al-Kaafiroon is Uloohiyyah. Surat
al-Ikhlaas is Asmaa and Sifaat. The overall theme of Surat an-Naas is Lordship.
The division of Tawheed like this is to help us explain Tawheed. A Bedouin back in the days
waving his stick at the sheep with his dirty clothes used to have more knowledge in the
Arabic language to know these types of Tawheed straight out of the Quran, but because of
the diminishing of our understanding of the Arabic language and some who do not speak
the Arabic language, we need to break it down to understand it.
Some will say and I have heard them, that categorising the Tawheed like this is like believing
in the father, the son and the Holy Spirit. That is due to their hatred to Ibn Taymiyyah and
Muhammad Ibn Abdul-Wahhaab Rahmatullahi Alayhim. They clearly and openly said that.
This division is merely to get people to understand the proper Tawheed and actually, it is
not taken from Ibn Taymiyyah or Muhammad Ibn Abdul-Wahhaab like they say. It is found
way before in the work of Abu Haneefah and he was possibly the first. Not specifically, but
he indicated so in his book Al-Fiqh Al-Absat (
):

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So he mentioned Rububiyyah and Uloohiyyah in his book. His student Abu Yusuf also hinted
to it and Ibn Munda in his book Kitaab At-Tawheed. All these were before Ibn Taymiyyah. In
the famous Tafseer of Tabari under the verse of:
: ...

Jareer at-Tabari who was approximately three hundred and ten after the Hijrah also hinted
to it. Abu Jafar at-Tahaawi who is approximately three hundred and twenty one after the
Hijrah also mentioned about it in Al-Aqeedah At-Tahaawiyyah. Ibn Battah al-Akbari also
mentioned it in his book Al-Ibaanah. Then after that, Ibn Taymiyyah did mention it and Ibn
al-Qayyim mentioned it. After that, az-Zubaydi mentioned it in Taaj Al-Aroos and then ashShanqeeti mentioned it in Adhwaa Al-Bayaan.
So before Ibn Taymiyyah, there were those who hinted to it. It is not the division of Ibn
Taymiyyah that he divided Tawheed into three categories. This is a pattern to show how
Ulamaa chose to teach Tawheed, and this comes from reading and outlining knowledge.
Back in the days, people knew grammar offhand. As time went by, people began to lose
touch with the Fushaa ( )and it was necessary to make an outline of the Arabic
language so they can know the rules of grammar. Back before that happened, they knew it.
The Arabic language was known to them but then as time went by, they needed to outline it
to teach it to future generations. That is exactly what happened with the rules of Usool alFiqh and likewise with Tajweed. Tajweed became outlines. Idh-haar, Ikhfaa, Iqlaab,
Idghaam, al-Mudood you know all that. We had to put them in outlines so we can
understand it over time.
The next issue is it three as I always mention (Rububiyyah, Uloohiyyah, Asmaa and Sifaat)
or is it four? The fourth being the Tawheed of al-Haakimiyah (governorship). The Ulamaa
that I mentioned previously (Abu Haneefah, Ibn Munda, Ibn Jareer and like them) seem to
have mentioned it as three. If you look into the books of Ibn al-Qayyim, I believe he may be
one of the early ones who mentioned Tawheed al-Haakimiyah by itself. I have read the word
al-Haakimiyah in his book. Likewise, you can see some of it in books of Tawheed after that.
The fourth category became somewhat of a controversial topic when some decided to make
it a fourth category, possibly to give it emphasis in the epidemic, because we have an
epidemic of rulers who do not govern by the Shareeah of Allah. So they possibly gave it a
fourth category to draw emphasis to it. Some in the past divided Tawheed into two
categories. When the issue of two and three came about, back then it was brought to the
attention of the grandson of Muhammad Ibn Abdul-Wahhaab, and he said a valuable quote
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regarding the dispute between two or three categories. He is Sulaymaan Ibn Abdillah Ibn
Muhammad Ibn Abdul-Wahhaab (the grandson of Muhammad Ibn Abdul-Wahhaab). He
said as long as you encompass all Tawheed, it does not matter if you divide it into two or
three.
I think it is wrong by some contemporary Ulamaa to consider someone a Mubtadi because
they chose to outline Tawheed in four categories rather than three. Me when I teach it, I
teach it as three. You choose a way that relates to your audience. Not just in Tawheed, but
also in other matters. I choose a style to relate to my audience and other people choose a
style to relate to their audience, so they can understand it. You do not consider them a
Mubtadi for that. In this matter, I personally see that categorising them into three is more
appropriate and I personally prefer that. It is a personal preference to divide it into three
Rububiyyah, Uloohiyyah and Asmaa and Sifaat.
Why? Because al-Haakimiyah could in a way be Rububiyyah and it could in a way be
Uloohiyyah, so I do not see why you have to divide it into a fourth category. If you mean
Allah is the governor of the universe, that portion of Haakimiyah falls under ar-Rububiyyah.
If you mean what I am going to talk about next (the next category of Shirk al-Uloohiyyah) if
you mean submitting to the rule of Allah, meaning that one must accept the Shareeah of
Allah, one must implement it and accept the only legislation is the rule of Allah subhaanahu
wa taaala, then that falls under Uloohiyyah. So it has a Rububiyyah aspect to it and it has an
Uloohiyyah aspect to it. This is very similar to the rules of Laa Ilaaha Illallah. Some said it is
seven and then some said it is eight. Even though Kufr in Taaghoot is included in the seven,
some separated it into a separate category to give it more importance.
Back in the days when the Murjiah were popping up and spreading, this happened in the
old days. The Salaf used to say Imaan is action, saying and belief. Action (both in the tongue
and the physical action), then the saying and the belief. When the Murjiah came about, the
Salaf began to say Imaan is action of the pillars, saying and belief, so they added Amalun
Bil-Arkaan (
). They added the word pillars because now they are facing the
Murjiah, whereas before they did not need it to clear an issue and to draw the distinction
between us and the Murjiah. Like I said, some felt the need to make it a fourth category
because of the epidemic of lack of ruling by Shareeah today, and no one with his right mind
can doubt that.
I like to stick to three and if you want to put emphasis to it, then you can do it within the
context of the three. Back in the days of Muhammad Ibn Abdul-Wahhaab Rahimahullah, it
was an epidemic that there was grave worshippers, building over graves, and worshipping
and sacrificing for graves. Today the epidemic is the lack of ruling in the Shareeah of Allah.
We can emphasise it, but under one of the three. If someone chooses to do it as a fourth
which is not the way I teach it, then he is not a Mubtadi. It is a different style of teaching.
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THE THIRD TYPE: SHIRK IN GOVERNORSHIP

Having said that, we can move on to the third type of Shirk al-Uloohiyyah, and that is Shirk
in at-Taaah or Shirk in governorship. And Shirk here also means to obey other than Allah
like you obey Allah.

: ...
They (Jews and Christians) took their Rabbis and their monks to be their lords besides Allah
(by obeying them in things which they made lawful or unlawful according to their own
desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of
Maryam, while they (Jews and Christians) were commanded [in the Tawraah and the Injeel)
to worship none but One Ilaah (God - Allah). (Surat at-Tawbah: 31)
Once while the Prophet sallallahu alayhi wa sallam was reading this verse, Adee Ibn Haatim
said O Prophet of Allah, they do not worship the Rabbis and monks (because he came from
a background from them). The Prophet sallallahu alayhi wa sallam said yes they do, they
worship the Rabbis and the monks. The Rabbis and the monks make legal things that Allah
made illegal, and make illegal things that Allah made legal. The Jews and Christians follow
them and by following them, they really worshipped them. That is worship. So listening to
them in the Haraam and Halaal became a matter of worship.
In the seventh volume, Ibn Taymiyyah talks a lot about this. He said they listened to their
monks in telling them what is Halaal and what is Haraam, knowing that they changed the
Deen of Allah, yet they still followed them. That is Shirk even if they do not make Salah or
Sujood to them. Listening to them in the Haraam and the Halaal, and knowing that they are
making a new legislation is Shirk even if they do not make Sujood and Salah to them. I will
revise the statement of Ibn Taymiyyah somewhat. Whoever derives his legislation (his
Halaal and Haraam) from the rules of democracy or other man-made rules or ideology,
knowing they changed the Deen of Allah, has in reality worshipped democracy or those
man-made rules, laws or whatever they may be. He followed them and he committed Shirk,
even if he does not make Sujood and Salah to democracy or to those man-made laws. Those
who give blind obedience to those who they claim Ulamaa, saints or an Aimmah ( ( )the
twelve Imaams for example) to the point that those Ulamaa become their source of
Haraam and Halaal, and it opposes the Haraam and Halaal in the Quran and Sunnah, then
they have worshipped them. This is a summary of some of the stuff that Ibn Taymiyyah said.
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Philosophers and some modernists for example who reject the Quran and the Sunnah for
their mind or their rationale, giving their mind and rationale precedence over the Quran
and the Sunnah and judging the Quran and the Sunnah according to what their mind tells
them, and they call those who adhere to the Quran and the Sunnah as people of Bidah or
Kufr they have worshipped their minds and their rationale instead of Allah, even if they do
not bow and prostrate for their minds and their rationale.
Let us take some more practical examples of Shirk in governorship. The first one is one who
thinks the rule of other than Allah is better or like the rule of Allah. He is a Mushrik and it is
Shirk Akbar because he is disbelieving in the clear verses.
Do they then seek the judgment of (the Days of) Ignorance? And who is better in judgment
than Allah for a people who have firm Faith. (Surat al-Maaidah: 50)
:
Is not Allah the Best of judges? (Surat at-Teen: 8)
These are rhetorical questions and they do not need an answer. It is a statement.
Another form is to merely think it is permissible to rule by other than Allah and that which
other than Allah revealed. That is Shirk Akbar. Why? Because it is against what is in the
verses, the Hadith and Ijmaa, prohibiting judging by other than what Allah has ordered. A
third scenario is to legislate laws or a Shareeah different than what is in the Quran and the
Sunnah, believing this law is permissible to judge by or believing this law is better or equal
to the laws of Allah. That is Shirk Akbar (legislating in contrary to what Allah has ordered).
A fourth example is willingly obeying or accepting whoever governs by other than the rule of
Allah. Acceptance by giving them precedence over the Quran and the Sunnah, by showing
discontentment to the laws of Allah, by thinking it is okay to be governed by other than the
rules of Allah, and by believing this rule or law is better than the rule of Allah or like it.
: ...
And whosoever does not judge by what Allah has revealed, such are the Kaafiroon (i.e.
disbelievers). (Surat al-Maaidah: 44)
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:
That is because they hate that which Allah has sent down (this Quran and Islamic laws, etc),
so He has made their deeds fruitless. (Surat Muhammad: 9)
One quick note on this. I can give a very long talk on this, but I want to try to summarise it.
Some who read a few quotes from the two Imaams in particular and it always happens
they like to read a few quotes and then start declaring people Mushrikeen and Kuffaar left
and right. This is an issue that I plan Inshaa Allah Taaala to write a book on, but I will
summarise it real quick. It stems out of the matter about mainly those who are in the west.
For example, someone who tries to retrieve a devastating loss of wealth or kids through
legal custody. If ones heart is full of belief in Allah and he goes to retrieve that right which
causes him extreme and severe hardship, if it is a major catastrophic loss or if one loses for
example kids who are going to grow up to be non-Muslims, if it is an extreme and
devastating loss and his purpose is only to retain a right taken from him, then you do not
call him a Mushrik if he goes to a court in the west. If he has Kufr in Taaghoot and belief in
Allah, and he is just going to retrieve a right.
The Prophet sallallahu alayhi wa sallam witnessed the covenant of al-Mutayyibeen. It was a
covenant that the Prophet sallallahu alayhi wa sallam praised, and the wording itself is
taken from the word Tayyib (( )good) a name given to those who conducted that
treaty. He said:
So the Prophet sallallahu alayhi wa sallam praised that covenant that was done prior to his
Messagehood and he attended it. He praised it after and it was attended by Banu Hishaam
and Banu Zahrah, and it was in the house of Ibn Jadaan. That covenant was to retrieve the
rights of those who were oppressed or wronged and to give them their rights back. That
treaty made and entailed law which people are judged by, and they would have to accept
the decision when settling disputes of those who are oppressed. No one can say that when
the Prophet sallallahu alayhi wa sallam said that statement and praised those, that he
approved the laws of Tawaagheet because he attended it in his Jaahiliyyah or praised it after
Islam. A treaty by the leaders (the heads of Kufr) entailed judgment in courts to settle
disputes for those who were oppressed. When the Sahaabah were brought before anNajaashi, it was like a court. You cannot say they were forced because they could have
chosen to go back to Makkah.
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More clear than that and more proof on that is the story of al-Hajjaaj Ibn Allaat as-Sulami,
the Sahaabi who was a very rich merchant. He went after the Battle of Khaybar and asked
the Prophet sallallahu alayhi wa sallam permission to go back to Makkah and live there for
a while. He needed a term to live there and be kind to Quraysh to retrieve his wealth. He
has to go and talk to the leaders of Quraysh and sweet-talk them to get his money back. He
even told the Prophet sallallahu alayhi wa sallam it may be that he has to speak ill about the
Prophet sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wa sallam allowed
him to go.
This is a matter that a full book needs to be written on and I can explain more on it and both
opinions fully. The point is not to encourage people to go to courts of the Tawaagheet and
we are not talking about that. This is an exceptional circumstance of one whose heart is full
of Imaan, full of Tawheed and he despises the Tawaagheet, yet he has a right taken away
that causes him extreme and devastating hardship, and he cannot get it but through those
courts. Each situation of what constitutes a hardship is judged individually. We cannot
generalise what constitutes a Dharoorah ( )and extreme hardship. A major
catastrophe, not just something minor. Even if it is a major catastrophe he can handle
without going into the courts of Tawaagheet, do not go. Seek re-compensation from Allah.
: ...
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out
(from every difficulty). (Surat at-Talaaq: 2)
If one cannot handle the situation, it is an extreme hardship, there is no other way to
retrieve his right and he goes to retrieve that right, while his heart is full in accepting the
laws of Allah and despising the Tawaagheet, then you do not call him a Mushrik Kaafir. This
is my point.
Several months ago, a group of brothers wanted me to speak to one of their peers who was
running around calling his other brother a Mushrik Kaafir, because he fought a custody
battle to get his daughter from the hands of a woman who was going to take her and raise
his daughter a Mushrikah Kaafirah. He is calling the brother who fought to get that daughter
in court a Mushrik Kaafir for going to that court. His proofs are quotes taken out of context
from some of our prominent Ulamaa like Ibn Taymiyyah and Muhammad Ibn AbdulWahhaab. He began to repeat the quotes over and over Kufr in Taaghoot. You know with
some people it is like a shell that you know about (Kufr in Taaghoot), but they do not know
what is in it. At the end, I finally asked him who are the Ulamaa you look up to? He said well
you are number one and then he said Shaykh Ali al-Khudayr is number two. Love his
Fataawa, you know his Fataawa on Takfeer are full of proof and he knows what he is talking
about Shaykh Ali al-Khudayr. I said put me aside and go read what Shaykh Ali al-Khudayr
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wrote about this issue. He mentioned it in one of his books and I directed him to go there to
where Shaykh Ali al-Khudayr mentioned it. May Allah hasten his release, him and his
brothers and all our brothers and sisters in prison.
Generally speaking in all matters, if one did not study the works of Ibn Taymiyyah and
Muhammad Ibn Abdul-Wahhaab fully and thoroughly and does not know their style of
writing, do not sit there and take quotes out of context and call people Kuffaar and
Mushrikeen, making Takfeer left and right. Especially with Ibn Taymiyyah if you do not
fully study his work and read his complete Fataawa, do not think you are at a status of
taking snippets and quoting it. I do not care how high one thinks he is. For those who do not
know the works of Ibn Taymiyyah, he has many matters that appear to be contradictory. For
example, the recent one about the half of Shabaan. To one who does not know his work, he
has matters that appear to be contradictory.
You see one who has never opened a volume of Fataawa Ibn Taymiyyah. He never of course
read it cover to cover, let alone studied it. In fact, he does not know the language of the
Fataawa to read it, but he takes snippets out of the Fataawa in second and third hand
translations and issues Takfeer and Shirk. That is why there are elucidations like what we do,
and explanations of the books of Ibn Taymiyyah and Muhammad Ibn Abdul-Wahhaab.
Wallahi there is books written on the style of the works of Muhammad Ibn Abdul-Wahhaab
(on his style of writing). That is why I said there are those who devoted years and years to
the study of giants like this to show what the words mean, what appears to be
contradictory in one Fatwa to another Fatwa, how to combine between the two and what
the circumstances were.
Place the quotes of Ulamaa to situations where they intended them to belong, not where
you feel they belong, and do not declare others Mushrikeen Kuffaar in matters the giants
disputed. That is what I am trying to say. Yes it is a disputed matter, but do not declare one
a Kaafir if his heart is full of Imaan, he hates the Tawaagheet and he goes to retrieve a right.
It is a matter that giants disputed, so do not declare people Mushrikeen Kuffaar on it. Like I
said, you can read what Shaykh Ali al-Khudayr and others wrote about this matter and if
Allah permits, I am going to write a detailed book on this matter.
Let us move on. I mentioned the four examples of Shirk in governorship. The fifth example
of Shirk in governorship is to call to rule by other than the Shareeah of Allah, like those who
call for laws that allow women to walk with no Hijaab, those who call for laws to have open
usury in the society, or those who call for laws to stop the law of having four wives. The call
to any of that is major Shirk and takes one out of Islam, because calling to such a call can
only stem from a heart that admires laws of other than Allah in those matters and deems
those better than the laws of Allah. The call to it implies that clearly and openly, and it
implies hatred to the laws of Allah. That is major Shirk. He is also most likely a Munaafiq
because he will tell you he is a Muslim and he is a supporter of the Muslims, and he will
bring you a picture of him in the Jumuah Salah.
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The one who declares a matter Halaal and it is Haraam, and he is a sincere and genuine
Mujtahid, then that is a totally different situation. A Mujtahid may declare a matter Halaal
and say it is Halaal (and the opposite) by error, for one of many excuses that Ulamaa
outlined in this matter. For example, the most popular scenario is the Hadith did not reach
him, so he considered a matter Halaal because the Hadith did not reach him. The error of a
reputable and genuine Mujtahid is not Kufr or Shirk. It is not even a sin and it is actually
something he will get one reward for. For one who knows it is wrong and follows a path
different from the path of the Prophet sallallahu alayhi wa sallam knowingly, then that is
Shirk.
In the third volume of his Fataawa, Ibn Taymiyyah said when one makes Halaal Haraam or
the opposite, or switches and replaces the Shareeah (meaning replaces the Shareeah with
another), then it is consensus he is Kaafir by Ijmaa of the Fuqahaa. In volume thirty five, he
spoke about Ulamaa as well pertaining to this matter. He said when an Aalim leaves his
knowledge of the Quran and the Sunnah and follows a ruler who is in opposition to the
rules of Allah and His Messenger, and apostate legislations, he is worthy of punishment in
the life after and he is an apostate.
In the thirteenth volume of Bidaayah Wan-Nihaayah (
), Ibn Katheer said
whoever leaves the Shar that was revealed to the Prophet Muhammad sallallahu alayhi wa
sallam and chooses to be governed by other than the Shareeah he is Kaafir. He means if
you leave the Quran and Sunnah to go to the laws of the Tawraah and the Bible. He went
on to say that is for those types of laws, and at one point in time those were the laws from
Allah. Before they were tampered with and before they were abrogated, those were laws
that Allah sent to people. He said if that is for those types of laws today because they are
now abrogated, imagine how it is for one who chooses to be governed by other laws.
Whoever does so is Kaafir by Ijmaa.
After mentioning some proof in Adhwaa Al-Bayaan, ash-Shanqeeti said a beautiful quote.
Look at these beautiful quotes. I love this beautiful quote he said whoever follows manmade laws made by devils on the tongues of humans, contrary to the Shareeah of Allah
that is on the tongue of the Prophet Muhammad sallallahu alayhi wa sallam, there is no
doubt he is a Kaafir and a Mushrik. The only one who doubts that is one who Allah
obliterated his vision and blinded him from the brightness of revelation.
When Shaykh Muhammad Ibn Ibraheem mentioned:
: ...

alayhi wa sallam) judge in all disputes between them. (Surat an-Nisaa: 65)
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He said Allah denied Imaan for those who do not put the Prophet sallallahu alayhi wa
sallam as their judge in their disputes. This is a denial with an oath.
There is a lot more I wanted to talk about, but I think that is a sufficient summary.
THE PROOF OF THE AUTHOR

At the end, the author uses the proof:

:
18)
The places of worship are for Allah alone, so do not invocate anyone other than Allah. We
mentioned that verse several times. Allah alone is the One deserving of having the right to
be worshipped.
)is Tawkeed.
This verse basically summarises the Tawheed in Uloohiyyah to Allah. Anna (
Anna is to affirm that Tawheed is only for Allah. Now why did Allah mentioned Masaajid?
Why was al-Masaajid (the places of worship) mentioned here? Masaajid are to establish the
two types of Ibaadah we talked about. Firstly, the Duaa and invocation to Allah (Duaa alMasalah (
))an Ibaadah of directly asking Allah that we mentioned. The
Masaajid are to do that in. The Masaajid are to worship Allah Salat al-Fardh and Sunnah,
learning and teaching. That is all called Duaa al-Ibaadah. Duaa al-Ibaadah is all other types
of Ibaadah.
They are all called Duaa al-Ibaadah because even though you are not directly asking Allah,
your Salah, your Siyaam and your Ibaadah are in a way asking Allah for Jannah. You are
asking Allah to help keep you away from Jahannam through those Ibaadah. You are asking
Allah to be pleased with you and asking Him not to be displeased with you through those
deeds. So those are the two types of Ibaadah and we do them in the Masaajid. The Masaajid
are established for those two types of Ibaadah, which are all the Ibaadah in totality. So the
verse is saying do not do either of those but for Allah in the Masjid, and do not do them for
anyone other than Allah outside of the Masjid as well.
: ...

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Here Duaa is Duaa al-Masalah, meaning Yaa Allah grant me. Some scholars said in that
verse it is Duaa al-Ibaadah, which means all forms of Ibaadah. I am just trying to explain
Duaa al-Ibaadah and Duaa al-Masalah. If it means to invoke Me (Duaa al-Masalah), then I
will respond to you at the end of the verse means He will give you what you asked for. If it
means Duaa al-Ibaadah, then the end of the verse means I will give you your reward. I am
just trying to show you the two Ibaadahs.
The verse here:

:
18)
Encompasses both Ibaadahs (Duaa al-Masalah and Duaa al-Ibaadah). When other faiths
used to worship in their places of worship, they used to commit Shirk, so Allah is trying to
tell you that you should not do Shirk in these places of worship and you should not do Shirk
outside of them. Some said Masaajid means the entire universe, because you know the
Hadith where a speciality of the Prophet sallallahu alayhi wa sallam is that he makes Salah
everywhere and that is a speciality of this Ummah. So the meaning is the whole universe is
for Allah (the whole universe is a Masjid), so do not make your worship to other than Allah.
Saeed Ibn Jubayr said that:
Is the limbs of Sujood the forehead, the hands, the knees and the feet. That is what he
took it to mean that these are for the sake of making Sujood solely for the sake of Allah, so
do not use them to make Sujood to anyone other than Allah. Whatever meaning you take or
choose, the verse clearly means one thing to establish pure Tawheed in your Ibaadah for
the sake of Allah.
CONCLUSION
With this we will Inshaa Allah conclude. May Allah grant us beneficial knowledge, and may
Allah make the knowledge that we learned in this and in previous classes beneficial
knowledge. I ask Allah subhaanahu wa taaala to reward you for attending and being so
eager in pursuing the classes. And I have to mention specifically, I have a very very special
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place in my heart for our Talabat al-Ilm who follow the classes online. Asalullaha
Subhaanahu Wa Taaala An Yazeehum Khayraa (
) . May
Allah subhaanahu wa taaala make the time you took in learning and applying this Tawheed
be the heaviest deed on your scale in the Aakhirah.
Just as we met for the sake of Allah and His sake only, there is many I know who I will
possibly never meet in this world who are so thirsty for pure Tawheed. One can only love
them for the sake of Allah subhaanahu wa taaala because of their pursuit of knowledge in
this day and age, and in the circumstances that the Ummah is going through. I ask Allah
subhaanahu wa taaala to reunite us under the throne of Allah on the Judgment Day, and
then in our lofty palaces in the Jannah. We got no materialistic gain out of this, but we did
strike a business deal with Allah a sure trade-gain that will never perish.

Verily, those who recite the Book of Allah (this Quran), and perform As-Salat (Iqaamat asSalat), and spend (in charity) out of what We have provided for them, secretly and openly,
hope for a (sure) trade-gain that will never perish, that He may pay them their wages in full
and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to
appreciate (good deeds and to recompense). (Surat Faatir: 29-30)
I ask Allah that we be called on as the learners of Tawheed, together in groups.

:
And those who kept their duty to their Lord will be led to Paradise in groups, till, when they
reach it, and its gates will be opened (before their arrival for their reception) and its keepers
will say: Salaamun Alaykum (peace be upon you)! You have done well, so enter here to
abide therein. (Surat az-Zumar: 73)
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You get called in groups to enter Jannah, and I ask Allah that we enter in a group of those
who got together for His sake to learn Tawheed, implementing the pure Tawheed as
strangers in this Ummah.
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CLASS TWENTY
This is our twentieth class of Sharh Al-Usool Ath-Thalaathah and it is after a very long
Ramadhaanic vacation or break. I mentioned in two previous classes the structure and
breakdown of this book Al-Usool Ath-Thalaathah, meaning how it was organised. You can
refer to that in previous classes and it is important to know that to understand the book. In
summary, I will give you what we took so far.
Chapter One was four introductory principles al-Ilm, al-Amal, ad-Dawah and as-Sabr.
Then we took Chapter Two and Chapter Two has three matters or subsections to it. The First
Matter was pertaining to Lordship and the Creator, and if you remember that in itself had a
lot of subsections. Then the Second Matter was pertaining to Shirk, and of course the
opposite of Shirk is Tawheed. That is where we stopped. Now our topic today is the Third
Matter, and it pertains to and roams around Walaa and Baraa. I believe the closest terms
to it in English are alliance and disassociation, but we will use the Arabic terms Walaa and
Baraa. Alliance and disassociation is Walaa and Baraa.
What do we mean by alliance or Walaa? Loyalty to Allah, to the Prophet Muhammad
sallallahu alayhi wa sallam and to the believers who obey Allah and His Messenger, and
disassociation from the enemies and those who fight and oppose Allah subhaanahu wa
taaala, the Prophet Muhammad sallallahu alayhi wa sallam and the believers. It is really
pretty basic and simple. It is a very straightforward and simple matter. After we conclude
Walaa and Baraa which I doubt we will be able to do today, we will conclude Chapter Two
and we will move on Inshaa Allah to Chapter Three.
Walaa and Baraa is a very lengthy topic. Ever since I was young when I read books, I would
write the titles categorised by subjects. When I looked under Walaa and Baraa several days
ago, I had a list of over forty five books, booklets or portions of books that have chapters on
Walaa and Baraa. That is to show you how intensive and deep this matter is, and that the
Ulamaa gave it plenty of attention and consideration. Walaa and Baraa is worthy of an
entire in-depth series by itself, because it branches out into details and it is among the main
aspects of Laa Ilaaha Illallah that the Ummah needs today. In fact, the authors own
grandson Sulaymaan Ibn Abdillah Ibn Muhammad Ibn Abdul-Wahhaab was one of the top
Ulamaa who carried on the Manhaj of his grandfather, and he felt the need to write an
entire separate booklet on Walaa and Baraa called Awthaq Ural-Imaan (
).
We will Inshaa Allah mention essential matters that everyone needs to know, and in the
future if Allah grants us life and time, we may go into deeper detailed issues that students of
knowledge like to hear and know.
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THE THIRD MATTER: WALAA AND BARAA

The author says:

:
The Third Matter is that whoever is obedient to the Messenger sallallahu alayhi wa sallam,
and singles out Allah with his worship and Tawheed.
So here the author is saying if what we established earlier in this booklet is implemented if
you are obedient to the Prophet Muhammad sallallahu alayhi wa sallam and if you only
worship Allah alone, then that necessitates something. That is basically what he is trying to
tell you. If you have those matters we talked about established, then that entails and
necessitates something. What does it entail or necessitate?

It is not permissible for him to have alliance (Muwaalaah ( ))with those who oppose
Allah and His Messenger, even if he is the closest of the close to you.
PROOFS ON WALAA AND BARAA

What is your proof? Where did you get this from? His proof that he states is:

:

You (O Muhammad sallallahu alayhi wa sallam) will not find any people who believe in Allah
and the Last Day, making friendship with those who oppose Allah and His Messenger
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(Muhammad sallallahu alayhi wa sallam), even though they were their fathers, or their
sons, or their brothers, or their kindred (people). For such He has written Faith in their
hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself.
And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein
(forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily,
it is the Party of Allah that will be the successful. (Surat al-Mujaadilah: 22)
Allah says you O Muhammad sallallahu alayhi wa sallam will not find people who believe in
Allah and the Last Day making Muwaalaah with those who oppose Allah and His Messenger
sallallahu alayhi wa sallam, even if they were their own fathers, their own sons, their own
brothers, their own kindred or their tribesmen. Whoever they may be!
For those who have Muwaalaah to Allah:

For such He has written Faith in their hearts, and strengthened them with Rooh (proofs,
light and true guidance) from Himself.
More proof on this matter is in Surat al-Mumtahanah.
: ...
O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc) as friends, showing affection towards them, while they have disbelieved in
what has come to you of the truth (i.e. Islamic Monotheism, this Quran, and Muhammad
sallallahu alayhi wa sallam). (Surat al-Mumtahanah: 1)
Take not My enemies and your enemies as Awliyaa.
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Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you
have gained, the commerce in which you fear a decline, and the dwellings in which you
delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His
Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the
people who are Al-Faasiqoon (the rebellious, disobedient to Allah). (Surat at-Tawbah: 24)
If you love any of that more than Allah, await catastrophes, torment, lowliness, massacres,
genocide and humiliation. When does that happen Yaa Allah? When you love anything more
than Allah and His Messenger. It is not just the enemies of Allah you cannot love more than
Allah and His Messenger, but it is even your wealth and your family. You cannot love
anything more than Allah and the Messenger sallallahu alayhi wa sallam. Love is at the core
of Walaa.

: ...
O you who believe! Take not for Awliyaa (protectors and helpers) those who take your
religion for a mockery and fun from among those who received the Scripture (Jews and
Christians) before you, nor from among the disbelievers. (Surat al-Maaidah: 57)
How could you take someone and be loyal to him, when he is one who takes your religion
(the dearest thing to you) as mockery, play and jokes? You cannot take them as Awliyaa.
O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers,
friends, etc) those outside your religion (pagans, Jews, Christians, and hypocrites) since they
will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has
already appeared from their mouths, but what their breasts conceal is far worse. Indeed We
have made plain to you the Ayaat (proofs, evidences, verses) if you understand. (Surat Aali
Imraan: 118)
What does Bitaanah mean here? Bitaanah means those you take as consultants, protectors
and advisors. Do not take them from those outside your religion. Why Yaa Allah? Why are
You telling us this? What is the reason?
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They will not fail to do their best to corrupt you. They desire to harm you severely. Hatred
has already appeared from their mouths, but what their breasts conceal is far worse.
These are clear verses in the Quran. I am not bringing anything from my pocket. The textual
proof on this is so much and so many, from the Quran, from the Sunnah, from the
Sahaabah and from the Ulamaa.
In his book Sabeel An-Najaah Wal-Fikaak (
) , Imaam Hamad Ibn Ateeq
Rahimahullah said:

Imaam Hamad Ibn Ateeq said after the proofs on the Oneness of Allah and its opposite
which is prohibiting Shirk, there is no ruling with more clear and decisive proof than this
matter that we have here. Which matter? Walaa and Baraa.
So first we took the proof and I could go on for this entire Halaqah with verse after verse
and Hadith after Hadith on this essential topic.
THE IMPORTANCE OF WALAA AND BARAA

The second point I want to talk briefly about is the importance of Walaa and Baraa. What is
it overall? How can we understand it? What is this thing they call Walaa and Baraa?
Especially for you who are young and growing up in this country. What is this thing Walaa
and Baraa? How is it a main part of Laa Ilaaha Illallah?
This topic really does not need a single verse or a single Hadith to prove it. The proof for this
topic is Laa Ilaaha Illallah Muhammadur-Rasoolullah. Walaa and Baraa does not need a
single letter of proof more than the word Laa Ilaaha Illallah Muhammadur-Rasoolullah. The
Qurayshians who fought the Prophet Muhammad sallallahu alayhi wa sallam understood
Walaa and Baraa from the mere word of Laa Ilaaha Illallah, and they did not need anything
else. They knew it from Laa Ilaaha Illallah. This matter was so clear to everyone in earlier
generations that they did not need to write about it, explain it, elucidate and argue back and
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forth. Walaa and Baraa was clear. It was not an issue needing an explanation or talk, until
those philosophers who gave their undeveloped minds precedence over the texts of the
Quran and the Hadith came out giving their input. That is when the explanations, the
elucidations and what the Ulamaa meant were needed. They are the ancestors of those
who gabble today in what they do not know, thinking they know it all.
I do not know anything about football. Wallahi I put in effort to learn football several times,
but I could not. I do not know the details of it, and that is even though I grew up here.
Subhan Allah, Allah blocked my mind from it for some reason even though I tried, because
my nephew is a professional player. May Allah protect him and safeguard him. I never could
learn this game and I do not know what they are doing when they are playing. There is one
thing I do know for sure about that sport. When you join a football team and you cheer for
the opposite team, what happens? In Mexico, people get hurt for matters like that in soccer.
Why? It is embedded, it is natural and it is Fitrah. You do not need to be told this.
You are part of the team and you are a team player, so you owe a duty of loyalty and
alliance to your team. It is commonsense when you join a team that you are part of that
team and you do not cheer for the opposite team. You do not ever cheer for the opposite
team. You do not even wish in your heart that they win. You are deceiving your team even if
it is in your heart. You cannot take the coach or captain of the opposite team and hail him
with praises, love and loyalty. You just cannot do that. You cannot tell the coach of the
opposite team a weakness that you see in your own team. Whether you are joking, whether
you are serious or whether you did not mean it, you do not do that.
Let me take it further. When your own team makes mistakes and that happens a lot in
sports they get angry, missed passes or lost place. The team may scream and yell at each
other, and sometimes it gets out of hand where they push and shove. Sometimes it gets
fully out of hand where the teammates of one team fight. That happens. My question is do
you go to the rival team, the coach or captain of the rival team and say my team members
did not pass the ball at the proper time and complain to them? Do you go to the coach,
captain or the players of the opposite team and tell them come here, help me fight my own
teammates, massacre them and commit genocide with them?
The core structure of gangs (bums in the streets and criminals) is Walaa and Baraa to that
gang. In all religions, the core matter of it is Walaa and Baraa. The core matter of the
structure of nations is Walaa and Baraa to that nation. If you look at nations and countries,
the worst crime in a nation and in a country is treason against that country and against the
government. It is dangerous to the security of that nation to have people commit treason.
Treason is Walaa and Baraa to that country.
Now pay attention. If Walaa and Baraa is essential to a little soccer league or a football
team, and if it is fundamental to the progress, continuation and success of any nation, why
is it so difficult for Muslims today to have Walaa and Baraa to Laa Ilaaha Illallah
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Muhammadur-Rasoolullah? That is Walaa and Baraa. It is Fitrah and it is commonsense.

Merely Laa Ilaaha Illallah Muhammadur-Rasoolullah says Walaa and Baraa. You do not
need any of the proofs that I mentioned to you. You do not need a single verse on that, but
Allah revealed them all and the Hadith to emphasise the importance of this matter. Today
the deluded Munaafiqeen want you to join the team of Laa Ilaaha Illallah, but they want you
to cheer, to support, to clap, to aid and to abet everyone and everything but the team of Laa
Ilaaha Illallah Muhammadur-Rasoolullah that you joined.
THE DANGER OF HAVING ANY DEFICIENCY IN THE BELIEF OF

WALAA AND BARAA
This is an important topic because this topic is the identity of a Muslim. Let me repeat
Walaa and Baraa is the identity of a Muslim. Walaa and Baraa is the selfhood of a Muslim.
Without this topic fully embedded in your hearts, especially in non-Muslim lands, the
grandparents and great-grandparents of today are giving birth to future non-Muslim
grandkids and great grandkids. Whoa, what? Let me repeat that to you. Listen closely.
Without true belief and understanding of Walaa and Baraa for everyone, but more so for
those in non-Muslim lands, the grandparents and great-grandparents (us who are Inshaa
Allah going to have kids, grandkids and great grand kids) are giving birth to future nonMuslim grandkids and great grandkids.
What do you mean? Let me tell you what I mean over here. Let me tell you this example so
you understand it. There is a family I know very well and I could even name their names. In
1920 or so, two brothers came to this country from Jordan. One of them settled and one of
them returned. The one who returned did not like it here or it did not go well for him, so he
returned. One of them stayed and that one who stayed here there is possibly four or five
generations now since it was in the 1920s. The great-grandfather who returned to Jordan
his descendants overall are all Muslim and they all have the spirit of Islam. At the end of the
day if you ask them, they will tell you we are Muslim. Yes some of them are astray and some
of them are sinners, but Inshaa Allah they all have Tawheed and Laa Ilaaha Illallah in their
hearts, and Inshaa Allah one day they will come back to the true teachings.
The other brother remained in this country and died here, and I believe most of his firstgeneration children are dead now. There is now four to five generations from that man.
They grew up in a city and there is so many of them that a city in the United States is named
after them. Do you know from the descendants of that man who remained in this country
from the 1920s, there is not a single one who says I am a Muslim? I am not saying that they
neglected their Salah so they are not Muslim. That is not what I am saying. I am saying when
you ask them what is your religion, he is either Christian, Catholic, Buddhist, Hindu or
Atheist, and a lot of them are Atheists. This is something I know firsthand with names and
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details. We ask Allah subhaanahu wa taaala to guide them back to Tawheed and Islam. We
have to ask why?
We said many, many times that non-Muslims can never be compelled to say Laa Ilaaha
Illallah. It is impossible.

: ...
There is no compulsion in religion. (Surat al-Baqarah: 256)
Even when Islam is ruling a nation and there is non-Muslims living under it, it is impossible
that we force or coerce anyone into Islam. Even when the rulers of that country are by the
solid and ideal Shareeah, and it is the ideal Khilaafah, they get the utmost protection from
Muslims while they are on their false belief. Wallahi under Muslim rule, non-Muslims get
treated better than they treat us when we are under their rule. Under Muslim rule, nonMuslims get treated better than their own people treat them when they are under the rule
of their own people. That is when there is the ideal Khilaafah.
But at the same time and here is what I am trying to get at that treatment does not mean
we approve or condone their false, tampered and made-up belief. Ahl ath-Thimmah (
( )those who live under Muslim rule) are weak and vulnerable because they are living
under Muslim rule. There is a lot of Muslims, and Muslims are the popular and the strong
ones. They live under Muslim rules and at times the Muslims have to protect them, but we
teach our kids and we put it in our hearts that their faith is a false faith. We embed it in our
hearts, in our minds and in the minds of our kids that the cross they are wearing if
someone died believing in it then they will be in blazing Hell forever. You have to teach that,
you have to know that and you have to solidly believe that.
You have Muslims who are taught that the faiths have minor differences amongst them.
They downplay the difference in belief (in Shirk and Tawheed) and say it is not a biggie. They
say we are all going to Heaven. Your religion and my religion, we have the same God and we
are all going to Heaven so nothing really matters. They say Eesa is the son of God and we
say he is the Messenger of God, but it really means the same thing when you get down to it.
It is really a technical linguistic difference. When you boil it down, we are all the Abrahamic
religions. They say oh the Quran said everyone is going to Heaven. They say it is in the
Quran, and they falsify and tamper. Explicitly or implicitly, the deviants also say that anyone
who mentions Hell or that someone is going to Hell is a radical extremist. These days
without Walaa and Baraa, to many Jahannam has become like an abandoned dwelling that
no one enters. It is just there to be there and no one is going to Hell. It is as if Allah (Maaath
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Allah) created it in vain. That is basically what they are saying. Maaath Allah, Taaal Allahu
An Thaalika Aluwan Kabeeraa.
What is the result of that distorted teaching? Without Walaa and Baraa, the first
generation of Muslims will possibly hold some ground to Laa Ilaaha Illallah. The second
generation and possibly the third generation may have the smell of Laa Ilaaha Illallah. The
fourth, fifth and ongoing will be Atheists, Jews, Christians, Hindus, Buddhists and
Scientologists. Whatever you want, they have it without Walaa and Baraa. That is all
because of the deficiency in Walaa and Baraa, because it is your religious identity. That is
what it is. Walaa and Baraa is our religious uniqueness as Muslims. Walaa and Baraa is our
personality.
Fifteen years ago, I was at a lecture and a famous lecturer gave a very popular talk that he
always goes around giving, about the early on Muslims in this country and early on
Masaajid. He had a projector with pictures of old Masaajid. That particular lecture was
about Muslims who came from overseas as slaves and those who embraced Islam in this
country, and he had some real solid evidence of the existence of Islam very early on.
Everyone was so happy to hear about the Masaajid back in the 1800s or even before that or
after that, I do not remember.
After the lecture we sat down to eat and I said those Masaajid are gone, but where are
those communities of Muslims? Where are the Muslims? Where are the descendants of
those Muslims that you have been talking about for the past hour and a half? I know and I
understand that structures and Masaajid burn down, they fall and they deteriorate over
time, but what Masjid did the congregation transfer to? Where on earth are the
descendants of those people you are talking about? Those Muslims you were talking about
in the 1800s were all barren? They did not have any kids that we can see today? If they were
barren, I can understand that. They did not have kids, so that means there is no Muslim kids
that came out of them.
According to the numbers that he was talking about, for example the overwhelming
majority of African Americans are supposed to be Muslim, and there is more than that from
other origins. Muslims should be way more and I want to know where they are at. It is
impossible that they were all barren and could not conceive kids. He said that is a good
question. I do not know and there should be studies done on that. I said do you not think
that over the decades and the centuries, they were washed out of Islam? I am going to save
you some time and you do not have to do any studies. Do you not think they were washed
out of Islam?
No Walaa and Baraa embedded in their hearts. If this was back in the days where there
was no Walaa and Baraa merely due to ignorance, imagine how it is today and what your
kids are going to turn out to be when it is not only ignorance in Walaa and Baraa, it is a fullblown war on the teachings of Laa Ilaaha Illallah and Walaa and Baraa. The bombshells
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falling on Walaa and Baraa by those who claim to be of our own (claiming to be Muslim,
Duaat and Shuyookh) are more dangerous and more lethal than the bombshells that fall on
the heads of the innocent brothers and sisters throughout the world. Wallahil-Adheem,
there is a war on Walaa and Baraa. Do not get me wrong the enemies of Islam always
had an issue with Islam, and they always had an issue with Walaa and Baraa. It is nothing
new and it is nothing to be surprised about, but now the problem is with the Munaafiqeen
of our Ummah that claim to be followers of this Ummah, who are spreading a contaminated
form of Walaa and Baraa. It is a lethal dosage of Walaa and Baraa that is going to take you
out of your Islam.
Locally, my father was a founder of a local Masjid. He took the responsibility of that Masjid
and he was at the core of changing it. It was built in the thirties, but my father (may Allah
subhaanahu wa taaala grant him a long life full of deeds) was a main person in charge of it
in the sixties and the seventies, along with a Shaykh from Yemen who was one of the first
graduates of the Islamic University of Madinah and came here as a Daaiyah. May Allah raise
his rank to Firdaws as I heard he died recently. He left me some books to read when I was a
young boy and one of them was Kitaab At-Tawheed. The upper floor of that Masjid was a
Masjid, and the bottom was a wedding hall where they had music and parties, and at times
alcohol was served in it. My father and this Imaam went over the Masjid and changed the
upper part and basement of it to a Masjid.
I remember my father would go make Salah and sit from Maghrib to Ishaa. On a good
Jumuah (not on a good day but on a good Jumuah), there would be three to four old men.
My father would be the youngest and I was the only kid. At times, I remember when they
would sit in Maghrib and Ishaa and there was parties downstairs. Wallah I remember the
old men would go downstairs and tell them to lower the music for five minutes, so they can
offer Maghrib or Ishaa. Wallahi, I remember it as a kid. We know the names and families of
the founders of that Masjid in the thirties. I just want you to do one thing go do a study on
what happened to most of their grandkids. Where are they? What happened to them? I am
not going to talk about it. It is hurtful to talk about it, but you are going to be surprised at
the results you are going to see. Do a study and come back and tell me what you find.
I do not want to sit and make our precious moments of this Tawheed class storytelling ones,
but this needs to be told so you can know what Walaa and Baraa is, and know the danger
of having a deficiency in the belief in Walaa and Baraa. It must be said like it is by the
Ulamaa, by the Shuyookh, by the Duaat and by the Muslims. Why? To discharge our duty
before our Lord and free ourselves from guilt before Allah when we meet Him.
THE GOAL AND RESULT OF DILUTING WALAA AND BARAA

Diluting this topic makes what every enemy of Islam wants. What is it they want? They want
Muslims that appear from the outside like they are Muslims (a Muslim name and on his card
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he is Muslim), but inside they are like a tree trunk that is hollow and rotted out. That is what
they want to see. You look at the tree and you think it is nice, it is beautiful and big. You get
close and you see a hole in it. The slightest breeze, push or touch will blow down to the
ground that huge trunk that you thought was strong. The enemies of Islam hate this topic
with a passion. Why? It is nearly close to impossible to take someone out of Islam into
another faith. It happens and I am not going to deny it, but it is extremely rare. It is very
difficult to get a Muslim and take him out of his faith into another faith. Tawheed is very
heavy on the hearts. Laa Ilaaha Illallah Muhammadur-Rasoolullah leaves a deep impact on
the heart when one believes in it.
A Daaiyah told me once that Evangelists or missionaries went to a very impoverished,
poverty and drought stricken Muslim town or towns, and they had a crew of doctors, loads
of food and medicine, construction workers and equipment. You know how parents are
when their kids get sick they get desperate for help from anyone and they are probably at
times willing to do anything for it. They brought these simple vaccinations for the kids and
they helped the kids. And when they would help or do anything, they have a picture of what
they claim is Eesa alayhis-salaam and they say this is from your lord Eesa. They helped
them reconstruct their mud houses, they helped them bring food, they helped them every
step of the way and every step of the way, they would tell them this is from Eesa your lord.
Finally before they were about to leave, they were done and they thought these people
graduated. They thought they had them and they had a goodbye party. They brought
generators and they wanted to show them a movie on the projectors. These people do not
know what electricity is and now suddenly they are watching movies on a projector. The
projector brings an image of what they claim is Eesa alayhis-salaam and the projector
brings this image closer and closer. The picture gets bigger and bigger and the Evangelist
(the Crusader) tells them this is the son of Allah or this is Allah. This is the one who cured
you and brought this and this for you. Just when they thought they had them, one of the
leaders of those tribes innocently jumped up in astonishment when he saw what they claim
is Allah. He jumped up in astonishment and he said Laaaa Ilaaha Illallah! That is Allah?! In
astonishment, the word of Tawheed came out of his tongue. They had hope, but it did not
work because Laa Ilaaha Illallah leaves an impact on the heart. It is extremely difficult to
take Laa Ilaaha Illallah out of the hearts.
So number one Laa Ilaaha Illallah is difficult to take out of the hearts. Number two many
knowledgeable in their falsified scripture and those who really know what they are talking
about and their scriptures, fear that a Muslim or even an ex-Muslim is not worthy of joining
their religion. We do not want these people, so what is the solution? We do not want them
as Muslims, but we do not want them in our faith. The conclusion is that the goal of the
haters is not to take Muslims into their faith, but rather to take Muslims out of their faith.
Just take Muslims out of their faith and let them run like wild animals astray in the
wilderness.
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This is why they openly intervened in Muslim countries and Muslim curriculums, namely in
the lands of the Haramayn (our holiest), to remove and delude this topic of Walaa and
Baraa in their curriculum. They ordered in particular that the authorities in the lands of the
Haramayn remove and change the curriculum of Walaa and Baraa in the grade school, and
even in the universities. These are public facts. I am not saying anything from myself. This is
not hidden and this is not made-up. Go research it and you will see. It started, it intensified
or it got to the media around 2003, and then in 2006 and 2007. The stooges and
subordinates in Bilaad al-Haramayn said to their masters what they should have said to
Allah. They said to their masters we hear and we adhere, we will take care of it. In fact, it
got to a point where even Saalih al-Fawzaan openly and publicly stood up against this
matter. He objected to the change in the curriculum in public and he wrote against it.
After the curriculum changed and matters changed, over time they made out of Makkah a
centre to call for interfaith. They mask it with this dialogue baloney, but it is really interfaith.
I wrote an article on our old site and I do not know what happened to the article, but I
gathered thirty names of thirty Ulamaa in the lands of the Arabian Peninsula who called
someone Kaafir or Kufr who believe, adopt or promote interfaith. There is even a Fatwa by
the official Ulamaa (Hayah al-Kibaar al-Ulamaa) considering it Kufr. Wallahi, one scholar
who the Murjiah attribute themselves to in the lands of Haramayn said whoever calls for
interfaith is worse than Jews and Christians. Every main aspect of interfaith is aimed to
attack and demolish our Aqeedah, and Walaa and Baraa. The purpose of interfaith is to
destroy Walaa and Baraa. I am going to be clear with you.
Now we have the Duaat who we call Ruwaybidhah (), and their ultimate purpose has
become to demolish the Aqeedah of Laa Ilaaha Illallah Muhammadur-Rasoolullah. They use
interfaith as a sneaky way to mask their demolition of Walaa and Baraa and the true
authentic belief of Laa Illaha Illallah Muhammadur-Rasoolullah, or rather Islam because
Islam is Walaa and Baraa, and Walaa and Baraa is Islam. These Ruwaybidhah have made
fools out of themselves, even to the Kuffaar themselves (the ones they aim to please). This
week I heard an expert on what they claim is radical Islam and terrorism, and he said in the
west they have been teaching such a deluded form of Islam that it is no longer making sense
to the youth, rather it is generating an opposite of what it was intended to do. It is creating
Jihaadists. This is an expert saying this and making fun of them.
Many of the Duaat and Shuyookh today who are anti-Walaa and Baraa, deluded in the
teaching, taint the version of Islam and work for the enemies of Islam, twelve years ago this
week those same men appeared in their teaching as solid on Walaa and Baraa as can be.
Notice I say appeared, because a Muslim does not moult. Twelve years ago, they appeared
to be solid on Walaa and Baraa. They appeared, meaning if you go back twelve years ago
to their recordings and before that, it will refute what they are barking about today and
what they have been poisoning the Ummah with in the past twelve years. I do not think you
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need a rocket scientist to tell you what changed. You can guess on your own. This is Duaat
not only in the west, but in the east there is just as many if not more. Look at their faces and
look at their Aqeedah twelve years ago and before that, and look at them today. Look at
them and listen to them now. They clipped their Walaa and Baraa, so Allah clipped their
appearance from the honour of looking like the Prophet Muhammad sallallahu alayhi wa
sallam. Compare, analyse and think.
Now do not tell me they are the Shaafiees of our time. They saw circumstances and they
recanted, and because of different circumstances and different situations, they changed like
ash-Shaafiee. I have personally heard some of them use this excuse. They say we are like
ash-Shaafiee. In Iraq, he had his own Madhab. Then he went to Egypt and the people and
circumstances were different, so he had a totally different Madhab for the people in Egypt
there.

They make it as if ash-Shaafiee Rahimahullah established laws of Islam for Iraq where he
was, and a different set of laws of Islam for the people in Egypt, because of different
circumstances, different natures and different people. I am going to address that later on,
but that is one of their claims.
TWO ATHAAR REGARDING THOSE WHO CHANGE IN THEIR

BELIEF
In Ibn Abi Shaybah and al-Haakim, Hudhayfah Ibn al-Yamaan said:

You know who Hudhayfah is the trustee of the secrets of the Prophet sallallahu alayhi wa
sallam. Hudhayfah said if you want to know if you were hit by a Fitnah by Allah (if Allah
misguided you), then look. If you want to test it and if you want to know, then look. He gave
us a test to see if Allah hit one of us with Fitnah or not (if Allah misguided one).

If he used to regard matters as Haraam and now he changed it. He flipped it.

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Or he made matters Haraam which he used to deem Halaal, then he has been hit with a
Fitnah by Allah.
What Hudhayfah means is not an innocent person learning and he finds out this is Haraam
and Halaal, or a Shaykh over time finds out the proof was not authentic on one issue here or
there or something like that. What Hudhayfah means by switching the Haraam to Halaal and
the Halaal to Haraam, is those who change their Haraam to Halaal and their Halaal to
Haraam to make it easy and pleasurable to them, and to please others who are not
Muslims. That is what he means. If he is talking about Haraam and Halaal, then worse than
that is those who change their Aqeedah. What a coincidence the changes in the principles
of Islam so suddenly and so drastically all happened twelve years ago. What is going on
here? What happened? Did they all suddenly get some type of revelation we do not know
about? What was it that happened that their Aqeedah so suddenly and drastically changed
overnight?
In another narration in Musannaf Abdur-Razzaaq and in Sunan al-Bayhaqi, Abu Masood alBadri entered upon Hudhayfah. Abu Masood al-Badri walked in on the Sahaabi Hudhayfah
the same Sahaabi we were talking about who is the holder of the secrets of the Prophet
sallallahu alayhi wa sallam. He said advise me. He is seeking advice from the man the
Prophet sallallahu alayhi wa sallam trusted with secrets. He said:

Do not be like a snake shedding skin in the Deen of Allah.
The skin of a Muslim does not moult in the Deen of Allah. The moulting in the Deen of Allah
by some Duaat has become a topic of mockery to the non-Muslim journalists and nonMuslim experts in these matters. Being firm on the correct way is an honour. Say
Alhamdulillah if you are on the correct way and you have been on it. Wallahil-Adheem, it is
the biggest blessing you could get.

...
: ...
It is an honour many had but Allah deemed them unworthy of it, so He stripped many of
that honour and kept the very few. There are those who bolster in interviews about having
been on the Aqeedah of the Sahaabah and now they left it. They bolster about that today.
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Do not bolster about that big boy. Wallahil-Adheem, following in the footsteps of the
Sahaabah was an honour and Allah the Almighty stripped you from it.
Who keeps people firm on the right Aqeedah and who takes them away from the right
Aqeedah? Allah tells His own beloved sallallahu alayhi wa sallam:

:
And had We not made you stand firm, you would nearly have inclined to them a little. (Surat
al-Israa: 74)
Muhammad, you would have been misguided if Allah did not keep you on the right guided
path. That is talking to the Prophet sallallahu alayhi wa sallam.
An Arabic poet who saw changes in his scholars in his area said:

Your friends are no longer what you used to see them as. They went through phases and
phases of moulting and changing. As Fitan go on and as the snow keeps melting, you will see
the reality of many more. That is the great benefit of the struggles that the Ummah goes
through. The snow melts, and you see what is under it.
deeds) from the good (believers of Islamic Monotheism and doers of righteous deeds), and
put the wicked (disbelievers, polytheists and doers of evil deeds) one on another, heap
them together and cast them into Hell. Those! It is they who are the losers. (Surat al-Anfaal:
37)
Do you not know and do you not see those who went from twelve years ago teaching
Tawheed, Shirk and Walaa and Baraa, to suddenly becoming like Gloria Borger wannabes
(the chief analyst of CNN). You look left and right, in front of you and behind you where
are the people of the Haqq? And that reminds me of a statement Shaykh Kishk
Rahimahullah used to say back in the sixties. He used to say the real and true Islam is behind
the prison walls.
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A SPECIAL CATEGORY OF CARRIERS OF KNOWLEDGE

There are the pure and there are many of them, but they are the few. Regardless of their
number, they are the few. They are the pure and they are the prophecy of the Prophet
Muhammad sallallahu alayhi wa sallam. Let me conclude with this Hadith. Listen to this
Hadith, which is a prophecy of the Prophet sallallahu alayhi wa sallam. Even though some
spoke about the chain of authenticity of this Hadith, it is authenticated by many and among
them is Imaam Ahmad Ibn Hanbal, and Ibn al-Qayyim mentioned this Hadith in Miftaah
Daaris-Saaadah. You will find good talk on the chain of authenticity and its narration in
Takhreej Ahaadith Mishkaat Al-Masaabeeh (
) .
It is on the authority of Usaamah Ibn Zayd, Abu Hurayrah, Ibn Masood, Ali, Ibn Umar,
Muaadh and other Sahaabah. It is a prophecy and an honour for a category of people of
knowledge. May Allah subhaanahu wa taaala allow us to be amongst them. The Prophet
There will be just and credible descendants who carry this knowledge from their forefathers.
A praise from the Prophet sallallahu alayhi wa sallam for the few righteous that carry on
this Deen, as pure as it was when it was first revealed to the Prophet Muhammad sallallahu
alayhi wa sallam. What are their main duties? What are their characteristics? In this Hadith,
the Prophet sallallahu alayhi wa sallam mentions three characteristics. He mentions three
qualities of these people that he praised and glorified. They are worthy of praise and glory
because of three characteristics.

The first characteristic has Ghaal ( )in it. Ghaal is one who exceeds his limits. Here of
course, it means one who exceeds his limits in matters pertaining to religion, meaning those
who go to an extreme. For example, like the Khawaarij who went to an extreme. They took
texts intended to be geared to the Kuffaar and put them on the sinners of the Ummah. They
went to an extreme. The Prophet sallallahu alayhi wa sallam warned about Ghuloo ( )in
Ibaadah as well, which is the word similar to extreme. He said why do certain people do this
and this and that in the famous Hadith. You see that in Takfeer and you see that in Walaa
and Baraa. You see those who do a domino effect Takfeer among Muslim inhabitants of an
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entire nation. I would not believe it if I did not hear it myself. They consider an entire nation
Kuffaar.
There is this Ghuloo in Walaa and Baraa. Some went to an extreme, especially lately when
the Ulamaa began to no longer teach this topic. The west put a ban on it thinking they are
smart, and in the east they did not let them teach it. Many young brothers went out on their
own reading the texts or the secondhand texts of Ibn Taymiyyah and Muhammad Ibn AbdulWahhaab, and few may have went to Ghuloo in it. Many who have never touched the
original works of Ibn Taymiyyah firsthand, use snippets of his work to declare Muslims
Kuffaar in totality. Like I said, I would not believe it if I did not hear it myself. One person
declared an entire nation Kuffaar.
I have read the works of Ibn Taymiyyah several times, from the first to the last. Every time
you read it, it is mind boggling. You need giants to break it down for you. You need to be
careful and have thorough knowledge of his style, as well as comprehensive reading of his
entire work, or at least comprehensive reading of his entire work on the area you are trying
to talk about. Especially with Ibn Taymiyyah to understand his Fataawa on crucial matters,
you need to gather the shattered Fataawa throughout his Majmoo and you have to take
them collectively to understand. Then go and understand who he was talking about in each
Fatwa to understand the circumstances behind the Fatwa, if you want to adopt it and go by
it.
Today you see some (not many Alhamdulillah) who take from secondhand booklets in
translated languages, and then want to declare an entire nation Kuffaar. You can take
statements out of context from the Imaams of Najd, and nearly declare everyone who is
living in the west today a Kaafir. Maaath Allah that they say that, that we say that or that
anyone would say that, but I am just saying you can take certain statements out of context.
That is why it is essential to study these books with the Ulamaa.
So the first characteristic of the people that the Hadith mentions is:

They protect and guard this religion from the distortion of taking matters to an extreme.
The second characteristic is:

Wallahil-Adheem, it is as if the Prophet sallallahu alayhi wa sallam is sitting amongst you
here today, talking to you and telling you this Hadith. It is a prophecy of the Prophet
sallallahu alayhi wa sallam and it is true today. These are those who take the text out of its
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context, and bend and twist its meaning to suit their desires. They crop the proof out like
you crop a photo in a Photoshop program. Like saying:
:

So woe unto those performers of Salat (prayers). (Surat al-Maaoon: 4)
And putting a period there. A more practical example is Walaa and Baraa those who take
one category of Walaa and Baraa, crop it from the other categories and make it as if it is
the only branch of Walaa and Baraa that there is. We will talk about it Inshaa Allah in the
next Halaqah. As many Ulamaa mentioned and you can read it in Al-Farooq by al-Qarraafi
who mentioned it in his book, part of Walaa and Baraa is to be peaceful and kind to nonwarrior non-Muslims (Ahl ath-Thimmah). That is part of Walaa and Baraa. In fact, at times
Muslims are responsible before Allah to defend the non-Muslims. They have to put their life
at stake for that. Al-Qarraafi mentioned this in Walaa and Baraa when he speaks about this
matter. Now you have the modernists who take that category, crop it out from the rest of
Walaa and Baraa, and make it seem like it is all of Walaa and Baraa. It is as if the Prophet
sallallahu alayhi wa sallam is here teaching you.
The third characteristic of the people the Prophet sallallahu alayhi wa sallam praised with
knowledge, are those who protect knowledge from Taweel al-Jaahileen. The first one was
those who protect the teachings from Ghuloo. The second one was those who protect it
from the likes of the modernists who crop, bend and twist the proofs to suit their desires
and their masters at times. The third category is about those who are ignorant. There is
some who are ignorant, who speak in ignorance. They misrepresent text and they interpret
it wrong. All of them have no knowledge, because they are ignorant. They have no
knowledge and they have no foresight. They hit you with verse after verse and Hadith after
Hadith, not even knowing what the Ulamaa said about them and not even knowing if they
are abrogated or not.
Those are the ignorant people. Some may not mean to be evil, but their actions speak for
themselves. And some really are evil and ignorant people. Both the evil and non-evil have in
common that they speak without knowledge, and they are the likes of those I mentioned
when I talked about who is not a Shaykh today. If you look at for example eating swine and
drinking alcohol, you will see there is exceptions where one can eat and drink that if there is
a necessity (if there is a Dharoorah). But speaking about Allah without knowledge there is
no exception to it.
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Commenting on this Hadith, Imaam Ahmad Ibn Hanbal said Alhamdulillah in every era, Allah
has those few who call people to the correct guidance and deter people from evil. How
many killed by Iblees did they bring back to life. How many slaughtered by the Shaytaan did
they bring back to life. How many astray and misguided did they bring back to the right
path. How beautiful is their affect on people. They are the honourable guardians of the
Deen of Allah, and then he mentions the statements of this Hadith.
CONCLUSION OF THE HALAQAH

In conclusion for today, I want to say Walaa and Baraa is at the core meaning of Laa Ilaaha
Illallah Muhammadur-Rasoolullah. It is one of the top meanings after the Oneness of Allah.
Walaa and Baraa is the identity of a Muslim. Walaa and Baraa is the armour that protects
the descendants from changing their faith decades and centuries from now. You have to
look to that, plan from now and have the proper belief in Walaa and Baraa. They hate
Walaa and Baraa so much because it is the identity of a Muslim, which they do not want us
to have. They want our religion to melt in their melting pot. That is what they want.
Before I started the class today, I asked you all a question when we were having the little
talk. I said what are the biggest rival football teams? You said in Michigan, it is Michigan
versus Michigan State. And on the professional level, you told me it is the Pittsburgh
Steelers versus the Baltimore Ravens. I am not here to talk about sports, but I am here to
make a point. I am not trying to keep up with sports and it does not interest me at all
Wallahi, but I am trying to make a point.
What would you say if I was a player on the field for the Pittsburgh Steelers, wearing the
shoulder pads, the helmet and all the gear, and I intentionally pass the ball to the Baltimore
Ravens? What do you say about me? What do the hundreds and thousands in those stands
say? Or imagine I am a player benched, I am sitting at the bench drinking the water and I
play for the Pittsburgh Steelers. My heart gets delighted and happy, and I cheer, clap and
jump up and down every time the Baltimore Ravens score. What do you think about me? Or
I am on the team of the Pittsburgh Steelers, but when they come to interview me, I keep
praising and glorifying the Baltimore Ravens. I say they are the best, they are the most
qualified, they are the greatest, they are the strongest and they are the sincerest.
What do you call me? A traitor. Those are the characteristics of a traitor, a treasonist and a
collaborationist. That is Walaa and Baraa. Those deviant Shuyookh of today want you to
call yourself Muslim, but cheer, praise, love and support everyone but your own side (the
side of Laa Ilaaha Illallah Muhammadur-Rasoolullah). The world today wants Walaa and
Baraa snatched out of your hearts, not because of harm it did to them, but because of what
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:
Many of the people of the Scripture (Jews and Christians) wish that if they could turn you
away as disbelievers after you have believed, out of envy from their own selves, even, after
the truth (that Muhammad sallallahu alayhi wa sallam is Allahs Messenger) has become
manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is
Able to do all things. (Surat al-Baqarah: 109)
Many of the people of the Scripture wish that they could turn you away as disbelievers after
you have believed. Why do they want to do that? Why do they want that Walaa and Baraa
out of our hearts? Out of envy from their own selves, even after the truth has become
manifest and known to them.

But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things.
We will Inshaa Allah continue in our next Halaqah with this topic.
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CLASS TWENTY ONE

We continue on our Tawheed class and this topic is a continuation of Walaa and Baraa. Let
me say that each point we mention or even each subpoint that we mention is worthy of an
independent class, or even possibly many classes or lessons. The explanation of elucidation
that we do expounds on the book more than any of the Ulamaa that taught me, and I told
you in the beginning that I have learned it with many of the Ulamaa. The reason we
expound to this extent is because this is our first chapter as part of an ongoing curriculum
that we plan Inshaa Allah Taaala. We are building a foundation and it saves us time in the
future because we could refer to matters that we took here, or the least of it is that it will
make difficult matters that we may be studying in the future easier to understand and
comprehend. Nasalullaha An Yutimma Alaa Khayr (
) .
I make this comment here in response to the many brothers and sisters who ask to
elaborate on issues of interfaith. Since interfaith is nothing but a cannon directed at Laa
Ilaaha Illallah and Walaa and Baraa, they have a right to ask. That is a very good question
and Inshaa Allah like I said, we will probably do classes just for that.
TYPES OF PEOPLE WHO PROMOTE INTERFAITH

Those who attend interfaith or go to programmes under the banner and platform of
interfaith are one of two categories. They are either ignorant people who may love Dawah,
but they are ignorant. They love to spread Islam and they think that is the proper way to do
it. That is their ideal way of doing it or one of their ways of doing it. Those are the type of
people who should temporarily withdraw from the Dawah field and arena, and sit back and
learn before they misguide and get sins instead of the deeds that they are expecting. We are
pro-Dawah and I said it many times. Our life roams around it. I said convey what you know
of Ilm, which is true solid Ilm. No matter how much you know and even if it is a little bit,
convey it. We spoke in this class on how to be kind and wise in conveying the Dawah, so
you can open the hearts and your message can reach them, but interfaith and Dawah are
two opposites.
So a group of those who promote this and attend these and their platforms are Islamically
untaught. Their idea of Dawah is a photo shoot sitting and standing with a priest and a
Rabbi, and then at the end of the day returning to their wives on a full meal, thinking they
have accomplished something big in Dawah. They have accomplished nothing more than
getting the title of being total losers, as a declaration by Allah from on top of seven skies.
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respect of (their) deeds? Those whose efforts have been wasted in this life while they
thought that they were acquiring good by their deeds! (Surat al-Kahf: 103-104)
Allah says to the Prophet sallallahu alayhi wa sallam shall We tell you the greatest of the
losers? They are those whose efforts have been wasted in this life, while they thought that
they were acquiring good by their deeds. They thought they were doing good deeds and
acquiring good deeds, but in reality what they were doing was sins and they are losers. Allah
said they are losers.
Some do not know the difference between Dawah and interfaith, its origin and root, and
the history behind it. There is a history behind it. Some do not know how it started in
Judaism, how it started in Christianity, and then how some of the so-called Muslims began
to promote it and what their agenda is. Then at the end, he goes to interfaith and blames
you saying why do you talk about interfaith? I am doing Dawah. These are true losers. They
do not know what they are doing. They are accumulating sins and thinking they are doing
something noble, which is Dawah. They are ignorant and they should withdraw until they
learn. Ask them the history behind it and they could never tell you.
The second category is those who promote the history and the ideology behind it. The
second category is those who promote it with knowledge of aspects of it or they are
believers of it. Like I say that is a total belief, yet they still promote it. These are the
Ruwaybidhah and the Munaafiqeen of this Ummah and of our time. They believe in this
ideology and they are the ones that help the enemies of Islam stop the spread of the true
and real Islam (The Islam). They are seeking a version of Islam that pleases the enemies of
Islam, when in fact they are supposed to please Allah.
NEVER WILL THE JEWS NOR THE CHRISTIANS BE PLEASED

WITH YOU
...

:
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Never will the Jews nor the Christians be pleased with you (O Muhammad sallallahu alayhi
wa sallam) till you follow their religion. (Surat al-Baqarah: 120)
It is a verse in the Quran. Allah is telling the Prophet sallallahu alayhi wa sallam that never
will the Jews and Christians be pleased with you, until you follow their religion. Now if
followers of any faith, ideology or religion who are not Muslims say that Muslim, that
preacher, that Shaykh, that group or that organisation is good, that means one of two
things. Number one they are liars and they are just saying that. Or number two if they
are truthful, that means that person, that Shaykh or that organisation is not on the path and
the Islam of the Prophet sallallahu alayhi wa sallam, because Allah said:

Allah does not lie.
: ...
...
And whose words can be truer than those of Allah? (Of course, none). (Surat an-Nisaa: 122)
So if they will never be pleased with you, should we join them? What do we do? Allah keeps
giving us guidance in the next part of the Ayah. Allah says:
: ... ...
Say: Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance.
Tell them the only guidance is the guidance of Allah. Do not follow in that interfaith and in
their footsteps. All the guidance is the guidance of Allah. Interfaith is a Kufr ideology.
Dawah is the path of our beloved Muhammad sallallahu alayhi wa sallam. Comparing
between the two is like attempting to compare between apples and oranges, the oranges
being the interfaith and a rotten orange for that fact.

:
Say (O Muhammad sallallahu alayhi wa sallam): Not equal are Al-Khabeeth (all that is evil
and bad as regards things, deeds, beliefs, persons, foods, etc) and At-Tayyib (all that is good
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as regards things, deeds, beliefs, persons, foods, etc), even though the abundance of AlKhabeeth (evil) may please you. So fear Allah much [(abstain from all kinds of sins and evil
deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which
He has ordained)], O men of understanding in order that you may be successful. (Surat alMaaidah: 100)
Never will they be equal. They are not equal. The things that are filth can never be equal to
the good. The filth for example like interfaith can never be equal to the good (Tayyib), like
Dawah.
The next part of the verse is:
Even though the abundance of Al-Khabeeth (evil) may please you.

The next part of the verse is even though the abundance of the filth may dazzle you. When
you look around, that is what scores points for Duaat today.
THE STATEMENT OF ABUL-WAFAA IBN AQEEL

Abul-Wafaa Ibn Aqeel who died 513 years after the Hijrah said:

If you want to see the status of Islam in any era.

Do not look to how crowded they are at the doors of the Masaajid.
Nor look at their loud wailing of Labbayk during Hajj. That is not what you look at.

Rather, look to their status in Walaa and Baraa.
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So he is saying if you want to see the status of Islam in any era, do not go to the doors of the
Masjid to see how crowded they are over there. Do not go see how loud they are in
Labbayk. Go to their level of Walaa and Baraa and see what level it is at.
Like I said last week, Walaa and Baraa was such a simple matter until the underdeveloped
minds wanted to give their input and cast doubts, so the Ulamaa had to stand up and show
the pure form of this matter. Now we have the modernists and all kinds of groups who have
been casting doubts and if we respond to them, we would stay here in this topic for weeks
to come. I advise those who can read in Arabic to read a great book on this topic of
interfaith by Shaykh Bakr Abu Zayd, may Allah raise his rank to Firdaws. I am not sure if it is
translated. There is also another book better than that one, which is a four volume in-depth
book on interfaith by a professor called al-Qaadhi. An amazing book that talks in-depth
about it.
A RESPONSE TO THOSE WHO CLAIM TO BE LIKE ASHSHAAFIEE

I mentioned last class that many had drastic change in their Walaa and Baraa in the past
decade, and they moulted in their belief like snakes moult their skin. We spoke on that. This
happened in both the Muslim world and in the west in the past decade or so. What I needed
to finish off mentioning which I said I will talk about, is that some of them attribute their
drastic change in Walaa and Baraa and justify it by using the change of ash-Shaafiee in his
Madhab. You hear some of them say we changed like ash-Shaafiee. Ash-Shaafiee changed
and we changed.
What happened is ash-Shaafiee basically has two Madhabs. Initially in the early part of his
life, he was in Iraq. He had his rulings, his teachings, his writings and his students there.
Then he travelled to Masr (Egypt) later on in his life, and then he had his rulings, teachings,
writings and students there. Many of those who changed in their Aqeedah say they
changed like ash-Shaafiee changed. Let me respond to that quickly, so we will not be fooled
by them saying oh ash-Shaafiee changed so later on if you want to change your Deen and
moult in your Deen, you can change.
In Ilaam Al-Muwaqqieen (
), Ibn al-Qayyim said in addition to the textual
knowledge of the Quran, Sunnah and Ijmaa, to give a ruling a Faqeeh has to know the
tradition, the timing, the custom and the settings that surround the matter he is going to be
talking about. A Faqeeh must know that, but that is in Fiqhi. Aqeedah does not change.
Even in Fiqhi, the entire Madhab does not change like ash-Shaafiee changed based on
traditions, customs, timings or places. It may be a few issues that are affected by those
timings and settings, the people and the status.
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The change that happened with the Madhab of ash-Shaafiee was due to exposure to more
proof. When he left Iraq, he went and accumulated more proof. The first point is that if you
analyse the Madhab of ash-Shaafiee, he did not change after he got to Egypt. His reform
and change began before he left Iraq. Right before he left Iraq, he began to change. The
change in Iraq before he left to Egypt was because more proof was reaching him. His change
was not to make the inhabitants of a country happy, or to make it easier, or to please
authorities or anything of that nature. It was because of more exposure to proof and it
started where? It started in Iraq.
The second point is had ash-Shaafiee intended on making two Madhabs (one in Iraq and
one in Masr) based on traditions, to please western authorities there or whatever other
factor they may claim, he would have said I wrote this in Egypt and that is for Egypt, and
what I had wrote in Iraq is for Iraq. Had he said that, we would have understood that every
country has its own circumstances and different set of rulings from the Quran and Sunnah.
That is not ash-Shaafiee. That is not the way ash-Shaafiee works. Ash-Shaafiee is actually
quoted as saying the opposite to that, because that is not how ash-Shaafiee works. In AlBahr Al-Muheet (
), az-Zarkashi quotes ash-Shaafiee saying it is prohibited for
anyone to narrate any of my old Madhab when I was in Iraq. He did not base his new change
on circumstances, climate, lifestyles and wishes of the people, or to make it easier to please
authorities, but rather on more proof that he was exposed to. He clearly abrogated his old
Madhab.
A third point on this matter is that had it been that he changed because different Fatwas
suit different people in different countries, his students who know him best in Iraq would
have kept promoting his work in Iraq and they did not do that. Number four the real
genuine followers of ash-Shaafiee and they know him best, never mentioned that he
changed because of a different country, different people, circumstances or any of that. In
fact if you analyse and read carefully, you would realise that when and if his students
adopted opinions from his old Madhab, it was because some of his students became
Mujtahideen. If any of them adopted opinions from his old Madhab that he changed from
because they deemed it strong, they adopted that opinion because as Mujtahideen they
deemed that opinion strong. They would take that opinion but not attribute it to their
Shaykh, because he retracted his entire Madhab. If they preferred one of his old opinions
and they chose it because they are Mujtahideen, they would use it without attributing that
to him. Why? Because he abrogated it. They are doing it on their own and they do not want
to attribute something to him that he did not want.
The fifth point is that if ash-Shaafiee changed his Fiqh based on change of countries, nature
of people, circumstances or whatever reason people claim and if it was not based on proof,
then he would have said only the people of Egypt follow this Madhab. And if you are in Iraq
then follow the Madhab in Iraq, and no one else. He would not have allowed followers from
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any portion outside of that country where he was in to follow the Madhab he was forming,
teaching and outlining. That never happened. In fact, an-Nawawi Rahimahullah (who is an
Imaam in the Shaafiee Madhab) said in his book Al-Majmoo that any time you see two
opinions from ash-Shaafiee, the correct opinion is the new one (meaning the one where he
was after he travelled).
The sixth point I wanted to mention on this matter is that those who use the Shaafiee
change say it to justify their change of being astray and making matters easy or popular.
They will choose the popular matter at that time to please others because that scores
points. They do that even if it is against the Quran and the Sunnah, so they want to make
matters easy to please people. Not only do they do it in Fiqhi, but they took it a step up to
doing it in Aqeedah to please people and make it easier, and it is bad in both. But if you
analyse the works of ash-Shaafiee in Egypt and Iraq, his overall views in the new Madhab
are considered harsher and tougher, so he changed to a harsher view and he did not shed
out of his principles in Aqeedah. How so? Look at the changes that took effect in his Usool
(his principles) that he founded his new Madhab on.
Point A in his new Madhab, he based a lot on precaution. When you base a lot on
precaution, that makes matters tougher. Point B he did not use the principle of alMasaalih al-Mursalah (
( ) the consideration of public interest), which
makes matters slightly easier. He did not use that in his new Madhab. Point C he used
more of text that reached him over Urf (), which is custom. You will understand more
how he changed to a harsher view when he changed those principles. Not harsher but the
correct view, but it was harsher than the old view.
For example, in Iraq he used to dislike using silver and gold plates. When he went to Masr,
he said it is Haraam. In Iraq it was Makrooh and in Masr it is Haraam, so he changed to a
harsher view. In Iraq he adopted the opinion that if one forgets al-Faatihah in Salah, he does
not have to make it up. In Egypt he said one must make it up, meaning if you remember
afterwards then you have to make it up, so he changed to a harsher view. In Iraq he used to
say that washing from the saliva of a dog is not obligatory (Waajib). When he went to Masr,
he changed to the opinion that it was obligatory. He went to a harsher view, so do not use
ash-Shaafiee as justification. Another example in Iraq he used to say if one does not
follow the order in Wudhu (like if he does his feet before his face), that is acceptable in the
Madhab. It is not preferred, but it is acceptable. When he went to Egypt, he said if you do
not do the Wudhu in order, then that invalidates the Wudhu and you must repeat it. In Iraq
he used to say that one sleeping does not negate Wudhu. When he got to Egypt, he changed
that view and he said sleeping negates ones Wudhu.
In Iraq he ruled that if a woman has a husband who did not return, then after four years
expire, she can consider him dead and do the Iddah automatically. You know how they
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used to go on a journey back then and sometimes they would not return. In his new
Madhab in Egypt, he ruled that she cannot make her Iddah after four years nor marry. She
has to keep waiting until he returns, and it could be ten years or more. Of course there is
other ways around it, but before he said automatically after four years. Now he said no, not
four and not even ten years. It does not matter. Like I say, there is other detailed ways
around the matter, where she can go to a Khaleefah or a judge. This particular Fiqhi matter
has two opinions by Sahaabah. Ibn Abbaas had the same view that ash-Shaafiee had in his
old Madhab, which is the easier of the two. Ibn Abbaas had his opinion in Iraq of four years.
There is another opinion on this matter by Ali Ibn Abi Talib radhiallahu anhu, which is that
she must wait no matter how long. The opinion of Ali radhiallahu anhu is harsher than the
first one by Ibn Abbaas. There is a choice between the opinions of two Sahaabah. In the new
Madhab, he left the easier opinion. He could have chosen either one because these are the
views of the Sahaabah, but he chose the opinion of you have to keep waiting and waiting (it
could be ten years or fifteen years).
The point of all this is do not disrespect ash-Shaafiee. Do not change and then claim that
your change is like ash-Shaafiee. The change of ash-Shaafiee was because he left Iraq and
he travelled through Makkah and al-Hijaaz. When he travelled, he went through towns and
he was exposed to more proof. His change was in Fiqhi, not in Aqeedah and Walaa and
Baraa. When you ask these people who change in Walaa and Baraa, they loosely claim oh
we are like ash-Shaafiee.
Back then they did not have an iPhone with six thousand volumes on it, where you can click
search on a word and get all the references on that. They had little to work with and they
had to travel continents to get a Hadith. In Manaaqib Ash-Shaafiee (
)by al-
Bayhaqi, Imaam Ahmad who is considered a student of ash-Shaafiee said ash-Shaafiee

began to outline his new Madhab at the end of his time in Iraq, but he was not able to
affirm it until he got to Egypt, so stick to his teachings in Egypt. This is Imaam Ahmad who is
a student of ash-Shaafiee. Like I say, ash-Shaafiee changed because of exposure to more
proof and he changed to a harsher view, not for Nifaaq and pleasing the enemies of Islam.
And it was not even in Aqeedah it was in the Fiqhi matters.
THE WAR ON CHANGING ISLAMIC TERMINOLOGY

Part of understanding Walaa and Baraa today is to understand that there is a war on
changing the Islamic terminology, manipulating it, deleting it and cancelling it out
altogether. It is both a Shaytaanic and Firawnic tactic, and the Munaafiqeen of today follow
in no other than the footsteps of the Shaytaan and Firawn. They either change the terms,
change the meaning and definition of it, or they try to cancel it out.
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When the Shaytaan told Aadam alayhis-salaam to eat from the tree, he did not just say eat
from the tree. He masked it with something nice and made it look good.
...

:

O Aadam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste
away? (Surat Taha: 120)
He did not just say tree. He said Tree of Eternity, making it seem like it is good. Shaytaanic
terminology. It is a scheme to convince one that something doomed is actually good. That is
how they convince people by changing the terms (the Islamic titles).
It is a prophecy by the Prophet Muhammad sallallahu alayhi wa sallam.
In Sunan Abu Dawood.

There is another narration in Ibn Maajah:
The Prophet sallallahu alayhi wa sallam is saying there is going to be a group in this Ummah
who will drink alcohol, yet name it some other name.
Take alcohol and name it another name, and likewise take usury and name it interest. When
you change the name of alcohol to spirits or in Arabic today they call it Mashrubaat
Roohiyyah (
), you feel a different feel about it. With Khamr, you know all the
Hadith that the Prophet sallallahu alayhi wa sallam cursed people for it and it hits your
heart. But when it is Mashrubaat Roohiyyah or spirits, it is a different thing. New names for
Shoora for example now they call Shoora democracy. Why? When you call Shoora
democracy and democracy Shoora, it justifies all the Kufr of democracy to seem like it is
Islamic. It is a mental game. Before saying anything, they call it Shoora. It has already
manipulated the minds of the masses into thinking that Shoora is democracy and the
opposite, so then everything about it is good. That is good, we have a chapter about it and it
is commanded.
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You hear some who change and reform, and they say Islam says you can reform. They say
we are reforming our speech. Then you look at it and it is not reforming their speech or the
way they are talking or presenting Islam, but they are in reality reforming the teachings of
Islam, not the way they are conveying it. There is room to use technology and to develop. I
do not have to use the same sentence you used to bring someone to Islam. We do not have
to use the same sentence and we do not have to use the same subject to bring them to
Islam. You can use English and you can use social media, but there is no room to reform
Islam or the teachings of Islam. What they have been doing is reforming the teachings of
Islam and saying oh I am just reforming the way I am presenting it.
Like the Shaytaan, Firawn as powerful as he was could not get the control he got without
using this devilish and Firawnic tactic the one that the Munaafiqeen of today use. What
did he say? He used to tell them:
:
...
And I guide you only to the path of right policy! (Surat Ghaafir: 29)
I show you that which is the correct path. I am guiding you guys. So now they take the

correct path as the path of Firawn. He changed Sabeel ar-Rashaad (
( )the path
of right policy) to being his path, and that is what the masses think. The ignorant people
assume it is the right path. It is embedded in their mind because he defined it as that. That
changed the evil path to being the path of Musa alayhis-salaam and Haroon. In fact, he
went on to explicitly say so when he said:
...
Verily! These are two magicians. Their object is to drive you out from your land with magic,
and overcome your chiefs and nobles. (Surat Taha: 63)
:
...
Then Firawn said to him: O Musa! I think you are indeed bewitched. (Surat al-Israa: 101)
Now when they see Musa and Haroon, they think oh those guys are magicians and they are
bewitched.
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Then he went further to change the definition of Lord to mean himself. So now when one
says Lord, it is Firawn. He said:
: ...
Changing and twisting the definitions of words. The Shaytaanic and Firawnic tactic of
yesterday, and the Munaafiqeen tactic of today is to flip the meanings of terms and give
Islamic terminology a new definition, to cover the truth and dismiss the usage of the terms
altogether. With that, truth becomes Nifaaq and Nifaaq becomes truth, and you do not
know which is which. Taaah is Fisq and Fisq is Taaah, and you do not know what is going on
because they played around with the terms and their definitions.
CHANGING THE TERMINOLOGY IN THE AREA OF WALAA AND BARAA

Changing and tampering with the terms is one of the biggest causes of leading people astray
in Aqeedah, and in Walaa and Baraa. Today in the west, the entire aspect of changing the
terms or their definition or deleting them, is in itself a missile aimed at Walaa and Baraa.
Let me give you this scenario. If you tell a true knowledgeable Raafidhi of the group of
Rawaafidh that are closest to Ahlus-Sunnah that I do not believe in your twelve Imaams like
you do, they will tell you that you are a Kaafir if they know what they are talking about. And
if you do not want to hear it from them, go open Al-Kaafi (one of their top references) and it
will clearly tell you. If you do not believe what they believe, and they have special belief in
the Imaams, then you are a Kaafir. You have to believe in all twelve Imaams. If you tell a
Christian I only believe in Eesa as a Prophet and not as Allah or a saviour, and I do not
believe that he was crucified, to them you are a Kaafir. They will tell you that. The ones who
are truthful will tell you that. In fact, you can do every imaginable sin and believe Eesa is a
saviour, and to them you have hope. If you do all the good and you do not believe that, they
will believe that you are a Kaafir (a disbeliever).
Muslims have deemed a word Allah used too harsh on their Namby Pamby hearts. Every bit
of mercy you see anywhere, you heard of or will hear of in the future or that happened in
the past, from the time of the creation until the time of the Judgment Day, is one portion of
a hundred portions of the mercy of Allah, and He reserved ninety nine for the Judgment
Day. May Allah subhaanahu wa taaala grant us His mercy on that Day. When they take
Kaafir out of our vocabulary, they are tampering with the terms and claiming that they have
more mercy than the All-Merciful who called them Kuffaar.
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). That is
Kaafir is in the Quran Kufr, Kaafireen, Kuffaar and Allatheena Kafaroo (
in the Quran more than four hundred times. Just like the word Kaafir and its derivatives,
Mushrik and its derivatives are in the Quran over two hundred times. Kuffaar is in the
Quran fourteen times. Its plural Kaafireen is in the Quran fifty five times. Allatheena
Kafaroo is in the Quran a hundred and fifty two times. A term repeated so many times to
know that a believer is a believer, and a Kaafir is a Kaafir. Part of Walaa and Baraa is that
you must know that. You must believe that and you must believe in the terms too. In
Kashaaf Al-Qinaa (
)by Bahuti and of course others said the same thing, he
said whoever does not believe one who took another religion out of Islam like Christianity or
Judaism is a Kaafir, then he is a Kaafir.
Those who want Kaafir out of our vocabulary or tamper its definition not only claim with
that act they are doing that they think they are more merciful than Allah, but they think
they are in the position to proofread and edit the Quran.
And whoever seeks a religion other than Islam, it will never be accepted of him, and in the
Hereafter he will be one of the losers. (Surat Aali Imraan: 85)
Whoever chooses a path other than Islam. You cannot edit or change the Islamic
terminology, no matter how hard you try.
Look at the verse of Allah in the Quran:
: ...
He it is Who created you, then some of you are disbelievers and some of you are believers.
(Surat at-Taghaabun: 2)
Some of you are disbelievers and some of you are believers. Allah said there is two groups.
There is no third. That is Walaa and Baraa. Allah the Creator declared His creation are two
groups, not three. Then you get one who is created from a despicable semen saying that no
Yaa Allah, I believe You got it wrong. Their actions say that. They say there is a third
category, and many of you heard that. Many of you asked me about that because you have
heard it elsewhere. That is in reality what they are saying. Maaath Allah Wa Taaal Allahu
An Thaalika Aluwan Kabeeraa.
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Back in the days, Ibn al-Qayyim wrote about this. He said about those who play with the
terminology, that they added the sin of playing trickery with Allah to the sin of committing a
sin. He said that is Khidaa (), that is Ghish ( )and that is Nifaaq. That is deception,
that is cheating and that is hypocrisy. That was about changing the terminology, but do you
know what he was talking about? Back in the day, they were not playing with the terms of
Aqeedah. They were playing with the terminologies of prohibitions, which is bad as well.
For example, changing the name of alcohol to justify it. He said in addition to whatever sin
they did, they added to it a bigger sin which is playing trickery and games with Allah by
changing the name. Imagine if he lived to see those who are here today changing the terms
not in matters of Halaal and Haraam, but at the core of Laa Ilaaha Illallah and words inside
the Quran. Ayyub said what do they think they are doing playing tricks with Allah like kids
play tricks with their parents? And of course he was talking about the same thing (matters
of Halaal and Haraam). Imagine if they lived to see it in Aqeedah.
Walaa and Baraa protects the overall terminology of Islam in general, and Walaa and
Baraa is to protect the real meanings in terms of matters that pertain specifically to Walaa
and Baraa, so it is a general and specific matter.
CATEGORIES OF WALAA AND BARAA

Now I am going to give you a very simple and easy way to understand and never forget the
categories of Walaa and Baraa. You have to know them all. Some pick and choose, and that
is why they go astray in this matter.
THE FIRST CATEGORY: TAWALLI

The scholars refer to it as Tawalli ( )and it is the Kufr category the one that takes one
out of Islam wal-Iyaathu Billah. This is what is meant in many proofs on this, but one of the
main proofs is:

: ...
O you who believe! Take not the Jews and the Christians as Awliyaa (friends, protectors,
helpers, etc), they are but Awliyaa to one another. And if any amongst you takes them as
Awliyaa, then surely he is one of them. (Surat al-Maaidah: 51)
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If anyone amongst you takes them as Awliyaa, then he is one of them. One must be free
and immune from the enemies of Allah, and that which they worship besidess Allah.
Hudhayfah Ibn al-Yamaan said:

We told you last week who Hudhayfah Ibn al-Yamaan was. Hudhayfah said I warn you. Let
one of you fear becoming Jewish or Christian (meaning let one of you fear leaving Islam)
without even perceiving it. Then he recited:
: ... ...
And if any amongst you takes them as Awliyaa, then surely he is one of them. (Surat alMaaidah: 51)
Take a few examples to note. Any proof that you see where it is Kufr, then it is this category.
Those of you who write, write precisely or wait for the recording because a word could
throw you off with the examples. Let us take a few examples. The first example is love of
Shirk. Love of Shirk in itself is a negator and a deficiency in Walaa and Baraa. A second
example is love of the people of Shirk for their Shirk. That is automatically a negator. A third
example is love of Kufr, like the first one we mentioned. Even if he is by the Kabah holding
the gates of the Kabah and even if he is supplicating, that is a negator. If one is on his
prayer carpet offering Salah while at the same time he loves Kufr (and we mean the belief
Kufr), then he negated his Deen wal-Iyaathu Billah.
The fourth one is similar love of the people of Kufr for their Kufr. Even if one is laying
down in his bedroom, standing on the prayer carpet or holding on the gates of the Kabah
without doing anything, that in itself right there is a negator wal-Iyaathu Billah. You see why
Hudhayfah warned? Because it is a minor thing. For this category, he does not have to help
Kufr or promote the Kufr, join them in their worship in their place of worship or in any way
support Kufr. That in itself is a negator and there does not need to be additional factors. A
fifth example aiding the enemies of Islam to manifestation and emergence over Islam
negates ones Imaan. All these examples and anything falling under this is Tawalli. This is the
Kufr category and that is the Kufr Akbar (the major Kufr) that renders one an apostate
negating his Deen. Note aiding the enemies of Islam to manifest and emerge over Islam is
a negator, even if one hates Shirk and Kufr. Even if one really hates Shirk and Kufr, aiding the
enemies of Islam to manifest and emerge over Islam is a negator of his faith.
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In more recent times, some people added a prerequisite to this one and they said that if one
aids the enemies of Islam to manifest and emerge over Islam, he is not a Kaafir unless he
loves Kufr and Shirk. They added that he has to love Kufr and Shirk. However in reality, love
of Shirk and Kufr in that scenario is not a prerequisite at all. The talk on the story of Haatib
Ibn Abi Baltaah which both sides use is very lengthy, and we really cannot go through it
because it is very lengthy. If it happens that one aids the enemies of Islam to emerge over
Islam and at the same time loves their Kufr, then he has fell into a combo of two negators.
Kufr on top of Kufr. One negator of aiding in the manifestation over Islam, and one negator
of loving Kufr. He fell into two. It is not a condition, but it is two separate ones.
Ibn Hazm mentioned the Ijmaa in his book Al-Muhallaa (). He mentioned the verse:
: ... ...
And he said that is a Kaafir (major Kufr), and no two Muslims can disagree on that. Note
here that we mentioned Ijmaa. Ijmaa is proof but not only is it proof, it is decisive proof. It
is one of the three pillars of proof Quran, Sunnah and Ijmaa. Ijmaa means consensus and
it is a clear solid statement to prove a matter. That means they agreed on it.
The next point is more of an Usool thing or more of a book structure thing. When they
wrote, ash-Shawkaani in his book Irshaad Al-Fuhool (
), Imaam al-Haramayn
and the author of Al-Minhaaj would mention Ijmaa before the verse and the Sunnah. They
said the Ulamaa made consensus, and some of them actually had statements that they do
that. Why? Because Quran and Sunnah (the proof) may have Taweel and it may be
abrogated. We said some people can go read a book from Sahih al-Bukhari, think it is proof
and throw it at an Aalim, and the Aalim will tell him that is abrogated, the meaning is not
like you see it and it has a different meaning. The verses of the Quran and the Hadith are
like that, but that is not how Ijmaa is. Ijmaa is a clear solid statement, firm and to the point
there is consensus on this matter. That is why they chose to mention that before. You
need to know that if you read books, and many of you have started reading books.
As it pertains to our class, there is a solid Ijmaa on the matter of the Kufr of one who does
Tawalli. That is of course in addition to the proofs of the Quran and the Ahaadith. You will
find that when you start reading books of the many Ulamaa, and some of you already did
that. One of you asked me about that. They will mention Ijmaa, Quran and Sunnah, and
now you know why they do that. It is many Ulamaa who do that, even some contemporary
ones. They do not mean that Ijmaa is more sacred than a verse in the Quran, but when it is
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mentioned, it is direct, clear and solid proof on a matter. You can read it and say okay there
is Ijmaa, I am done here. That is why some Ulamaa compiled a book on the matters that
have Ijmaa on them. With the Quran and the Sunnah, they are subject to Taweel ( ),
Khusoos ( )and Umoom (), and Nasikh ().
So the first category is Tawalli and that is anything with proof that it is Kufr. Tawalli is the
Kufr aspect under Walaa and Baraa.
THE SECOND CATEGORY: AL-MUWAALAAH

Muwaalaah is the second category and this is the Haraam portion of it. It is everything
where the proof indicates that it is short of Kufr, which means it is Haraam (prohibited).
Matters that pertain to Walaa and Baraa that fall short of Kufr are Haraam. They do not
reach the level of a negator. For example, saying As-Salaamu Alaykum Wa Rahmatullah to a
non-Muslim. That is a special Salaam you only initiate to a Muslim. There is actually a
specific Hadith on that. That is a matter that pertains to Walaa and Baraa, however it does
not reach the matter of Kufr, so it falls under category number two.
You cannot say As-Salaamu Alaykum Wa Rahmatullah to a non-Muslim, however there is
flexibility in greeting non-Muslims in other ways and that is what confuses many. In Arabic,
there is a difference between at-Tahiyyah ( )and as-Salaam (). As-Salaam means
As-Salaamu Alaykum Wa Rahmatullahi Wa Barakaatuh, and that is only for Muslims. In
Arabic, that is for Muslims. At-Tahiyyah is like saying Hi, or in Arabic saying Marhabaa or
Ahlan Wa Sahlan. There is flexibility in giving the greeting, but not in As-Salaamu Alaykum
Wa Rahmatullah. However, it does not reach the category number one which is Kufr.
Another example is purposely imitating something of the non-Muslims in matters that are
not Kufr. For example, greeting non-Muslims in their holidays with no additional factors to
it. That falls under this. In the first volume of Ahkaam Ahl Ath-Thimmah (
) ,
Ibn al-Qayyim says it is Ittifaaq (this matter also has Ijmaa and all scholars agree) that it is
Haraam. There could be additional matters to the greeting that make it the first category,
but the mere greeting falls under this.

: ...
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O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc) as friends, showing affection towards them, while they have disbelieved in
what has come to you of the truth (i.e. Islamic Monotheism, this Quran, and Muhammad
sallallahu alayhi wa sallam). (Surat al-Mumtahanah: 1)
One of the main proofs for this is this verse in Surat al-Mumtahanah. O you who believe,
take not My enemies and your enemies as Awliyaa, showing Mawaddah towards them
while they have disbelieved in that which has come of truth to you. This is the first verse in
the Surah. Note how it starts off saying:

He called them believers, even though in the next sentence He says:
You show them Mawaddah.

When He addressed them as believers and He said:
That means they are still believers. It is the Mawaddah that you are not supposed to do, but
it falls short from the first category because He called them believers. So this is the
prohibited one.
THE THIRD CATEGORY: PERMISSIBLE DEALINGS WITH NONMUSLIMS

The third and last category is the permissible kind of relationship with the non-Muslims.
That is in the verse:
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Allah does not forbid you to deal justly and kindly with those who fought not against you on
account of religion and did not drive you out of your homes. Verily, Allah loves those who
deal with equity. (Surat al-Mumtahanah: 8)
This verse is very clear on this matter. This is the third category. Many tried to deny the first
two because they do not understand Walaa and Baraa. Part of Walaa and Baraa is that
there is permission to be kind and just to others. That is part of the understanding of Walaa
and Baraa. Some think that Walaa and Baraa means every time you see your neighbour,
you have to spit on him, or take the trash and dump it on his porch every day, or break his
car windows, as they used to do to us when we moved into certain neighbourhoods. They
will say that because of their misunderstanding of Walaa and Baraa. The thing is that we
have solid and firm Walaa and Baraa, but at the same time we treat them as we are
ordered. For example, in visiting, giving gifts and Dawah.
I want to talk a little bit more on this third category. That way others who are ignorant do
not have room. Tell them this is a category and we believe in this, but what about the other
two that you are in denial of? We will talk about it Inshaa Allah when we continue next
week.
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CLASS TWENTY TWO

Last week we started off taking an introduction into Walaa and Baraa. Then we took a
statement of Abul-Wafaa Ibn Aqeel on knowing the status of the Ummah through Walaa
and Baraa. Then we took a brief way of replying to those who shed in their Aqeedah and
then they claim they are like ash-Shaafiee Rahimahullah. After that, we took the danger of
playing with the Islamic terminology and that is a cannon aimed at Walaa and Baraa. We
stopped off at the categories of Walaa and Baraa.
I gave you a simple way to understand the main categories of Walaa and Baraa. We said
that there is the first one, which is at-Tawalli. At-Tawalli is the Kufr category of Walaa and
Baraa the one that if one does it, it takes him out of the folds of Islam wal-Iyaathu Billah.
And this is what is meant in the verse:
: ... ...
One must be free and immune from the enemies of Allah, and all that which is worshipped
besides Allah. We took examples on that loving Shirk or Kufr, loving the people of Shirk
and Kufr for their Shirk and Kufr, and aiding the enemies of Islam to manifest and emerge
over Islam, even if one does not love them for their Kufr. That was the first category.
The second category that we spoke about was al-Muwaalaah and this is the Haraam portion
of it. It is matters where the proof indicates that they are Haraam as it pertains to Walaa
and Baraa. This is the category that falls short of Kufr. We mentioned examples of that,
such as giving Salaam to non-Muslims. As-Salaamu Alaykum is only for Muslims. We
mentioned imitating them in some things that are special of them and that are unique of
them. Also greeting them in their holidays with no additional factors, because there may be
additional factors that make this matter worse, but just merely greeting them is Haraam.
Then we took the third category, which is the permissible dealings. You can call it several
things the permissible dealings or the exceptional dealings of Walaa and Baraa.
THE THIRD CATEGORY: PERMISSIBLE DEALINGS WITH NONMUSLIMS

This is where we stopped off and the main proof for that is:
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:

This is the main proof for this category. There is plenty of other proof, but that is the main
proof. Like I said we left off right here in the beginning of this, and this is where we will take
off today Inshaa Allah.
Many tried to deny Walaa and Baraa because they do not understand Walaa and Baraa.
Part of Walaa and Baraa is permission to be kind and just with others. Some think that
Walaa and Baraa means you have to spit on the face of your neighbours every time you
see them, or throw trash in their front yard every time you leave your house, or break their
windows every morning. Ignorance of people causes them to deny portions of Walaa and
Baraa, especially the modernists. They totally deny the first and second category, and that
is not in their belief. We have Walaa and Baraa, but at the same time we treat them the
way Allah ordered us to treat them. Take the examples with proof.
DAWAH TO NON-MUSLIMS
We have Walaa and Baraa, yet at the same time we convey this message to them of
Dawah. There is no conflict. There is no inconsistency because our feelings, our emotions,
our actions and every part of us is restrained by Allah who told us how to act. Having
wisdom and mercy in conveying Dawah does not in any way contradict with Walaa and
Baraa. Dawah is not just preaching. Many think that Dawah is just to go and preach to
them. That is one of the forms of Dawah, but being kind so that opens the hearts of other
people to Dawah is part of Dawah. That does not conflict with the heart belief of Walaa
and Baraa, and the love and despise portion of Walaa and Baraa. There is many verses in
the Quran that back this up.

: ...
Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and
argue with them in a way that is better. (Surat an-Nahl: 125)
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: ...
And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way)
that is better (with good words and in good manner, inviting them to Islamic Monotheism
with His Verses). (Surat al-Ankaboot: 46)
When Allah sent Musa to Firawn, He ordered them to convey the message.

Go, both of you, to Firawn, verily, he has transgressed (all bounds in disbelief and
disobedience and behaved as an arrogant and as a tyrant). And speak to him mildly, perhaps
he may accept admonition or fear Allah. (Surat Taha: 43-44)

: ...
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harshhearted, they would have broken away from about you. (Surat Aali Imraan: 159)
:
Many verses show that the Prophet sallallahu alayhi wa sallam was lenient in Dawah or
was ordered to be lenient. He was a mercy to mankind, and not just mankind. He was a
mercy to mankind and even inanimate matters. He was ordered to speak to them in the
best words. And even when Allah sent Musa to Firawn, he was ordered to speak to him
kindly.
EATING FROM THE SLAUGHTER OF THE PEOPLE OF THE BOOK

Another example of this category is eating from the slaughter of the People of the Book.
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...
...
:
The food (slaughtered cattle, eatable animals, etc) of the people of the Scripture (Jews and
Christians) is lawful to you and yours is lawful to them. (Surat al-Maaidah: 5)
MARRIAGE FROM THE PEOPLE OF THE BOOK

A third example in this matter is marriage from the People of the Book.

...
: ...
(Lawful to you in marriage) are chaste women from the believers and chaste women from
those who were given the Scripture (Jews and Christians) before your time. (Surat alMaaidah: 5)
I want to talk about this point in a little bit more detail towards the end of the class Inshaa
Allah.
EXCHANGING GIFTS
A fourth example is accepting gifts or giving gifts to show them Islam or open their hearts to
Islam. This is speaking generally. However, we do not exchange gifts on their holidays and
say oh this is to convey Dawah. We also do not exchange gifts that are prohibited, but
overall exchanging gifts is permitted.
The verse I mentioned:

:

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In his book, Imaam Bukhari has a section named:

Remember we talked about his chapter titles. He has a chapter called accepting gifts from
Mushrikeen, and remember we mentioned that how Bukhari titles his chapters is something
scholars refer to.
Ibn Umar narrated that his father Umar Ibn al-Khattab saw a silk cloak been sold by some
merchant. Umar told the Prophet sallallahu alayhi wa sallam buy this and wear it when
congregations come to meet you. Wear it when the delegates come to meet you and they
visit you, and when you go to Jumuah. The Prophet sallallahu alayhi wa sallam said this is
only worn by those people who have no share of the Hereafter. People doomed to Hellfire
are the ones who wear this.
Later on some silk cloaks were given to the Prophet Muhammad sallallahu alayhi wa sallam
as a gift, so he sent one to Umar radhiallahu anhu. Umar went to the Prophet sallallahu
alayhi wa sallam and he said how can I wear it, while you are the one who just earlier told
me that it is for the people who have no share in the life after. The Prophet sallallahu alayhi
wa sallam said I did not give it for you to wear it, but rather for you to sell it or to give it to
someone as a gift. Here is the point the Prophet sallallahu alayhi wa sallam said he gave it
to him to give away or to sell it, and if a Muslim does not wear silk then where is it going to
go? To a non-Muslim.
So that is the established rule that overall Islam permits exchanging gifts with no
additional factors. There is maybe additional factors that make it prohibited. What Umar did
was Umar sent it to his pagan brother in Makkah, before he migrated and before he
embraced Islam. Umar gave a gift to his non-Muslim brother, and no one needs to tell you
that Umar is the definition of Walaa and Baraa. The Prophet sallallahu alayhi wa sallam
told him to give it as a gift or sell it. He left it open and Umar understood that he can give it
to a non-Muslim, and the Prophet sallallahu alayhi wa sallam did not object.
VISITING NON-MUSLIMS
Also an example of this category is visiting non-Muslims for Dawah. You have the Hadith in
Sahih Muslim when the Prophet sallallahu alayhi wa sallam visited the son of a Jewish
neighbour and he was on his deathbed. The Prophet sallallahu alayhi wa sallam sat by his
head and he told him say Laa Ilaaha Illallah Muhammadur-Rasoolullah. The boy looked at his
father and the father said listen to Abul-Qaasim (sallallahu alayhi wa sallam). The Prophet
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sallallahu alayhi wa sallam left happy saying Alhamdulillah, Allah rescued someone from
Hellfire with me.

In two narrations.
When I mentioned two classes ago that there is those who crop out proof or portions of
Walaa and Baraa, this is what I meant. There are those who take this category and make it
as if it is everything, and deny category number one and two of Walaa and Baraa. This
category explains the dealings. You have Walaa and Baraa in your heart, but it explains the
dealing parts. We treat them in that manner in obedience to Allah, who also told us that we
must despise them and that which they worship at the same time. They have cursed Allah
and transgressed on the boundaries of Allah, so they are the enemies of Allah because of
their belief, yet at the same time we are restrained in our dealings with them.
TREATMENT OF NON-MUSLIMS
In his book Al-Furoo (), al-Qarraafi said that non-Muslims living under Muslim rule
have rights upon us, because they are our neighbours and they are under our protection
and custody. He said that protection is a protection Allah offered them and the Messenger
sallallahu alayhi wa sallam. We are dutiful to them, while keeping the hearts free from
Mawaddah. The heart must not get tainted with Mawaddah to them. He said it only gets
worse and dangerous if ones relationship to them causes him Mawaddah, to honour them
or sacred their Kufr and their rituals. He said that is a dangerous part there. Once any
portion of the heart is affected and is tainted, then it turns to Muwaalaah.
He also said being dutiful to them in matters that do not create deficiency in ones Baraa
from them and what they believe is permissible. He gave examples similar to the examples
that I gave earlier. He also added on to that being gentle to their elders and feeding their
hungry, but look at what he said you have to keep the heart portion of it. Giving clothes to
their needy, being kind to them in speech, being gentle and merciful, as long as it does not
come out of fear or lowliness. Al-Qarraafi even said being patient to your non-Muslim
neighbour if he harms you, being fully aware that you are at power to remove it, yet you are
gentle to them not out of fear or lowliness, but for the sake of conveying this message.
And note this treatment to Ahl ath-Thimmah who are non-Muslims living under Muslim rule
is emphasised by the Ulamaa, and more so before that by the Prophet Muhammad
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sallallahu alayhi wa sallam. For example in Kitaab Ad-Diyaat (
), al-Bukhari
Rahimahullah has a section called:

One who kills a non-Muslim living under Muslim rule for no reason.
He mentions the Hadith:
Whoever kills a non-Muslim living under Muslim rule will not smell the smell of Heaven,
even though the smell goes the distance of forty years.
Why is it emphasised so much to non-Muslims living under Muslim rule, even though the
Muslims may mingle with them elsewhere? The reason is because when they are living
under Muslim rule, they are weak and they are vulnerable, unlike when they are elsewhere
where they are strong, where they have family, they have backing and they have support.
In fact to back this up, the Sahaabah gave Sadaqah (charity) to Mushriks if they need it, to
win their heart to Islam. Ibn Abbaas and Ibn Umar did it radhiallahu anhum. In the famous
Hadith in Musnad Ahmad, at-Tirmidhi and in Bukhari, Aishah was approached by a Jewish
woman who came to her house and asked her for charity. After Aishah gave her charity, the
Jewish woman said may Allah protect you from the punishment of the grave. Aishah
informed the Prophet Muhammad sallallahu alayhi wa sallam of what happened. She was
surprised at what the Jewish woman told her, so she explained the situation and told him
what the Jewish woman told her. He said yes, there is the punishment of the grave.
Everyone hears it (even the animals), except the human beings. Had there been anything
wrong with her giving the Sadaqah, the Prophet sallallahu alayhi wa sallam would have
informed her because he is legislating and his silence is approval. Not having Baraa from
them as in category one (the Kufr aspect of it), or the second one (the Haraam aspect) does
not conflict with treating them with the justice of the Quran and the Sunnah.
Since I was a child, I do not recall we ever had a neighbour next door to my father who did
not become Muslim by the will of Allah, and then after that on the hands of my father. May
Allah grant him a long life full of deeds. I remember in the mid-seventies as a child, a
neighbour who used to fix my bike. He was an old man retired from the navy. My father
would always talk to him about Islam and I remember it as a young, young kid. This is back
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in the days when Islam was not as common as you hear today. It was rare for someone to
say I am Muslim or to know or hear of what Islam is. The neighbour took his Shahaadah and
as a child I remember that my father never left his bedside when he was on his deathbed,
and he made sure to take a few Muslims to bury him the Islamic way. He said his Shahaadah
in his final moments. While he was on his deathbed and when he was no longer able to
speak, my father put his hand on his hand and said squeeze my hand if you feel pleasure,
and he did.
Just a few weeks ago, I was walking into the house of my father on Friday and the neighbour
(an older lady) told me tell your father thank you. I said for what? She said every Friday he
puts some groceries in front of my house. Wallahi, I nor any member of our family knew
that he has been doing it for a very long time. As I began to speak to this old woman whose
own relatives do not even visit her, she told me she took her Shahaadah. She is Muslim and
she is working on her Deen. Her own sons and daughters do not do this for her. Does this
treatment of kindness contradict with Walaa and Baraa? Absolutely not. That is why we
need to understand all three categories taken together number one (Tawalli), number two
(Muwaalaah), and then the permissible type of dealings, which you can call exceptions or
the permissible type of treatment.
LOVE AND HATE IS AT THE CORE OF WALAA AND BARAA

At the core of Walaa and Baraa is love and hate. Look at what the Prophet sallallahu alayhi
wa sallam said:

You will not be a believer until I am more beloved to you than your children, your parents
and every human.
Love is at the core of Walaa and Baraa. Love of Allah entails love of the Prophet
...
:
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If you love Allah, follow the Messenger. At the same time where there is love, one must
hate or despise. Despise the enemies of Allah, and those who hate Allah and hate the
Messenger. They are most worthy of despising.
The eminent creed of Walaa and Baraa is the strongest bond of Imaan. Mujaahid said the
strongest bond of Imaan is love for the sake of Allah and hatred for the sake of Allah. It is in
Musnad Ahmad.
A side issue here this statement that I just mentioned has a chain that is attributed to the
Prophet Muhammad sallallahu alayhi wa sallam, on the authority of al-Baraa Ibn Aazib. It
is an authentic statement of Mujaahid, but when it is attributed to the Prophet sallallahu
alayhi wa sallam, it has some issues with its chain.
One of the strongest ways to rejuvenate your Imaan is establishing Walaa and Baraa in
your heart. If your heart does not feel Imaan, one of the biggest ways to rejuvenate that
Imaan in your heart is through the Aqeedah of Walaa and Baraa. When your love becomes
founded on being for the sake of Allah, your heart will then experience the beauty of Imaan
and absolute assurance. How? By direct teachings of the Prophet Muhammad sallallahu
alayhi wa sallam. In Bukhari and Muslim, the Prophet sallallahu alayhi wa sallam said
whoever possesses the following three qualities will have the delight of faith. What are the
three qualities? The one whom Allah and His Messenger become dearer to him than
anything else. They become dear to you and you love them more than anything else.
Number two is the one who loves a person only for the sake of Allah. Number three is the
one who hates to revert to disbelief, just like he hates to be thrown in a fire.
Hubb (( )love) is at the core of Walaa and Baraa, in order to have truthful loyalty. In
order to have Baraa from someone, you despise that person or belief, therefore loving and
despising is at the nucleus or kernel of Walaa and Baraa. Al-Walaa and Baraa is an integral
part of Imaan and it is necessary for its perfection. You cannot perfect your Imaan without
Walaa and Baraa. Listen to this authentic Hadith in Mustadarak, Abu Dawood, Ahmad, atTirmidhi and Sahih al-Jaami.

Whoever loves for the pleasure of Allah and hates or despises for Allah.
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And hates for the sake of Allah. Today the majority want this out of our vocabulary. If you
do not think that despising for the sake of Allah is part of Islam, you have the wrong version
of Islam. You do not know what Islam you are talking about.

The next portion of the Hadith says who donates for the sake of Allah and deprives for the
sake of Allah.

Then that person has perfected his Imaan. You have to have all that to perfect your Imaan.
Ibn Taymiyyah Rahimahullah has so much statements and so much sections on this issue,
that it is beyond that which we could cover. But let me give you one of his sentences, and
remember what we mentioned on Ijmaa and what it is. He said:
- -

Whoever does not consider it prohibited to follow any faith after the Messagehood of the
Prophet Muhammad sallallahu alayhi wa sallam, and whoever does not consider other
faiths Kuffaar and despise them, he is not a Muslim by the consensus (Ijmaa) of all the
Ulamaa. You cannot follow any faith other than the faith of the Prophet Muhammad
A practical example on how you can understand this. I will give it to you in this scenario. You
love your father and your father gave you a business. He opened a business for you. He
owns one like it and he opened one for you. You love your dad for all he did for you, and
then there is this common employee or manager who works part-time for you and part-time
for your father. That employee is very, very bad to your father. He curses your father, he
cheats him, disrespects him and harms him, but to you he is very good when he works with
you, and you and him get along. With your father he is an oppressor, he is a liar and he is a
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scammer, but with you he is good. Do you love him because he is good with you, and then
you say who cares what he does with my father? Or does your love for your father entail
you to despise him because he is bad with your father, even though he is good with you?
The answer is not really that simple. It is only simple for those Allah blessed with guidance.
If you have no loyalty to your father, you will say I do not care about my father. He is doing
good in my business and that is all that matters. That is all I care about. That same scenario
is with the right of Allah. That is how you look at it. Even if a disbeliever is good to you, he is
not good with Allah. If your loyalty to Allah is strong, you cannot say I do not really care.
Islam regulated everything who to love, who not to love, who to dislike and who to
despise.
And those who disbelieve are allies to one another, (and) if you (Muslims of the whole world
collectively) do not do so (i.e. become allies, as one united block with one Khaleefah - chief
Muslim ruler for the whole Muslim world to make victorious Allahs Religion of Islamic
Monotheism), there will be Fitnah (wars, battles, polytheism, etc) and oppression on earth,
and a great mischief and corruption (appearance of polytheism). (Surat al-Anfaal: 73)
Disbelievers beloyal each other. Listen to the verse.

Those who disbelieve ally one another.

This speech is for you. If you Muslims do not beloyal each other, what will happen Yaa
Allah? Tell us what will happen.

There will be great Fitnah and oppression on this earth. Mischief, corruption and
oppression. The solution to your trials is in the Book we abandon. They beloyal each other,
you beloyal each other.
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BARAA FROM KUFR AND KAAFIREEN

The next point on this issue is on despising. Some edit the Quran and like I just said earlier,
they want to eliminate it out of the vocabulary of the Quran and the Sunnah. And you
remember what I said some want to eliminate and some want to change the definition.
Some defined it as only despising those who kill and massacre Muslims, and that is a Dhalaal
(). That is being astray in Aqeedah. That is the Munaafiqeen, the Ruwaybidhah and
the ignorant people who want you to believe that, and it is also part of the agenda of the
interfaith. Those who say that despising and Baraa is only for those who massacre Islam
and Muslims are making transgression on themselves, their lands, their nations or their
family a bigger transgression than it would be if it was on Allah. Basically whoever defines
despising and Baraa narrowly like that, they say we despise and we do Baraa on anyone
who transgresses upon us, but if they transgress on Allah then it is okay with us.
If one loves Tawheed and Muwahhideen, it is immediate in his heart that he estrange
himself from every opposite of it. You love your parents, so you estrange yourself from
those who curse them. You love your wealth, so you estrange yourself from those who
transgress on it. You love your wife, so you estrange yourself from anyone who speaks in
her honour. Let me ask you this would anyone truly love his wife, tell her I love you
sweetheart day and night, and then someone calls her a prostitute, but that husband who
tells her I love you day and night says I cannot hate that guy who called you a prostitute. I
cannot despise him. He called you a prostitute, but I love him. You know what the result is?
She is going to pack up her belongings, walk away and say all that talk of you loving me
means nothing. Love for your kids makes you estrange from anyone attempting to hurt
them, anyone who speaks ill of them or wants to harm them. What about Allah?!
In Sahih al-Bukhari:

How can one not have Baraa from one who curses Allah and transgresses on the rights of
the Oneship of Allah subhaanahu wa taaala? He transgressed on the rights of Allah. Allah
said they cursed Me. Allah is saying this in the Hadith Qudsi. Allah said the son of Aadam has
cursed me, and it is not his right to do so. Yashtumuni (
) means he cursed Me and he
insulted Me. As for his cursing Me, it is when he claims I have a son. With your wife if
someone curses her, you estrange yourself from him. What about someone who curses
Allah?
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Inanimate objects have more Walaa and Baraa than the hearts of many of those who call
themselves believers today.

And they say: The Most Beneficent (Allah) has begotten a son (or offspring or children) [as
the Jews say: Uzayr is the son of Allah, and the Christians say that He has begotten a son
(Eesa), and the pagan Arabs say that He has begotten daughters (angels, etc)]. Indeed you
have brought forth (said) a terrible evil thing whereby the heavens are almost torn, and the
earth is split asunder, and the mountains fall in ruins, that they ascribe a son (or offspring or
children) to the Most Beneficent (Allah). (Surat Maryam: 88-91)
They say Allah has begotten a son and Allah said because of those words, the heavens are
almost about to be torn, the earth is about to be split and the mountains are about to fall in
ruins. What words? Because they say Allah has a son.
Imaam Ahmad, Ibn Taymiyyah and others have statements on this issue that are amazingly
stunning. We do not have time to go through them, but I will give you a summary of it.
There is also no need to go through it because those who cannot comprehend this principle
of belief are those who cannot accept the text of Allah and His Messenger sallallahu alayhi
wa sallam. They are not entering Islam from the door. The door to Shareeah is through the
text of it, and those who have an issue with this matter have an issue with the text of
Shareeah. They are those who gave their undeveloped minds and devilishly tainted
emotions precedence over the Quran and the Sunnah. They understand the text as they
wish, not as the first generation understood it. The desires of both heart and mind threw
them off the course and off the track. The mind has its desires, and the heart has its desires.
The whim of the hearts is the desires. The whim of the minds is renegating against the
textual revelation. Hearts without Walaa and Baraa are diseased corrupted hearts the
hearts of the Munaafiqeen.
Look at this verse:

:
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O you who believe! Take not for Awliyaa (supporters and helpers) your fathers and your
brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the
Dhaalimoon (wrong-doers, etc). (Surat at-Tawbah: 23)
Take not your relatives as Awliyaa. It named individuals (your fathers and your brothers). It
is not saying the Kufr in them, but it is naming individuals. They are inseparable. Kufr does
not have two legs to walk on, but Kufr is in someone. Then go further with me in that verse:

If they prefer disbelief to Belief.
If they merely prefer Kufr over Islam. That is where the issue is. He did not say if they fight
you, He did not say if they kill you, if they harm you, if they take your land or if they stop you
from Dawah. He said if they prefer Kufr over Islam, you do not take them as Awliyaa. You
do not take them as Awliyaa for just merely preferring Kufr over Islam. How can one who
honours the Quranic text deny this clear unequivocal meaning, and change it to mean only
one who fights and kills Muslims, or Kufr and not Kuffaar themselves? They give their own
rights a superiority over the rights of Allah.
Listen to this verse and go with me with it step-by-step.

: ...

Indeed there has been an excellent example for you in Ibraheem and those with him, when
they said to their people: Verily, we are free from you and whatever you worship besides
Allah, we have rejected you, and there has started between us and you, hostility and hatred
forever, until you believe in Allah Alone. (Surat al-Mumtahanah: 4)

Indeed there has been an excellent example for you in Ibraheem and those with him.
He is telling us in Ibraheem is a great example to follow. Pay attention to this verse because
this is a solid verse on this whole entire matter. If the verse just started off normal, we
would follow the footsteps of Ibraheem because Ibraheem is the Tawheed we follow. That is
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why we say Millat Ibraheema Haneefaa (
) . The pure Tawheed is Ibraheem,
the founder and reviver of Tawheed. But in this verse it is to add more emphasis, and to
show you follow in the footsteps of Ibraheem alayhis-salaam. To show more emphasis, He
said:

What did they do?

When they said to their people: Verily, we are free from you and whatever you worship
besides Allah.
Baraa from Kufr and Kaafireen from both the Kuffaar and what they worship. He said you
and what you worship, so that is not leaving any room for the modernists to say it is that
which they worship, but not the individuals themselves.

We have rejected you, and there has started between us and you, hostility and hatred
forever.
Baghdhaa ( )is hatred. Hatred forever. Why? Here is another key point in this verse.
Until when Yaa Allah does this Baghdhaa continue? Did He say until they stop fighting you?
No. Until they stop oppressing you? No, that is not the issue. Until you get your lands back?
That is not the issue.

Until you believe in Allah Alone.
That is the point when despising changes to love, and we control it because we are not
animals. We are human beings. What many do not understand is that we must despise
them and their Kufr by a clear Ayah right here, and the proofs that I mentioned earlier.
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OUR HATE IS RESTRAINED BY THE GUIDANCE OF ISLAM

What many do not understand is yes we despise them, but it is regulated. When animals or
animalistic things despise, they harm and oppress. We despise them and their Kufr, but it is
regulated on the account of the Quran and the Sunnah. Refer to the third category of
Walaa and Baraa. It is regulated. We are not animalistic with no guidance. Even our
despising is regulated. We despise them and their faith, but we do not go to our neighbour
and harm them. That is not something they understand because when they hate someone,
it is a total different story. What causes problems and what youth ask a lot about is that
they do not understand when you despise, it is a heart feeling. The treatment of Ihsaan is
another issue. Ihsaan and Dawah is another issue, and we spoke about it in the third
category. One can be a student among Kuffaar, have a job amongst them or neighbour
them, despise them, and yet at the same time treat them as we mentioned in the third
category.
In at-Tabaraani and many Ulamaa authenticated this narration, Kab Ibn Ujrah went to visit
the Prophet sallallahu alayhi wa sallam, and it appears that the Prophet sallallahu alayhi wa
sallam looked weak. He said O Prophet of Allah, what is wrong? The Prophet sallallahu
alayhi wa sallam said I did not eat for three days. Kab said I went to a Jewish man who was
giving water or something to his camels, and for every bucket that I helped him take for his
camels, he gave me a date. I collected the dates and I gave them to the Prophet sallallahu
alayhi wa sallam. The Prophet sallallahu alayhi wa sallam asked him where did he get the
dates from and he informed him. The Prophet sallallahu alayhi wa sallam asked him do you
love me? Kab said I defend you with my father O Prophet of Allah. The Prophet sallallahu
alayhi wa sallam approved it. There is also the authentic story of when Ali worked for a
Jewish man and for every bucket he carried for him, he gave him a date. The Prophet
sallallahu alayhi wa sallam was informed of that and his silence is approval.
We are a disciplined Ummah in every single tiny detail of our life. Even our hate is
disciplined and regulated. I say from the mercy of Allah is that it raises a generation of men
where even their despising is regulated. Al-Qarraafi and others spoke on this matter like we
mentioned. We despise them but at the same time when they are Ahl ath-Thimmah, we
may have to protect them. Look at what Hasan al-Basri said:

He said marry your daughters off to someone who is a man of Deen and at-Taqwa. Why?
Because if he loves her, he is going to honour her. If he hates her, he is not going to oppress
her. You know sometimes a husband and wife have issues. Why did he say that? Because a
believer even when he hates, his hate is regulated. It is indoctrinated by the guidance of the
Quran and the Sunnah.
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ISLAM RECOGNISES NATURAL LOVE AND HATE

Now let us take the next point that causes confusion. The people who like to deny Walaa
and Baraa say Islam permitted one to marry a non-Muslim woman, but how can he marry
her and despise her? All these doubts are brought by those who I know have not read a
single in-depth book on this matter, looked at the Tafaseer of the Ulamaa in these issues or
what the Ulamaa said about them. You have love for your religion. If one loves a nonMuslim for his Deen then he is a Kaafir, but then there is a limited conditional love where
Islam made an exception or permitted it. That is al-Hubb al-Fitree al-Mawjood Fee Thaat alInsaan (
( ) the Fitrah love). It is the instinct love that
is instilled in you.
It is not just with a wife that is not Muslim, but it is with relatives that are not Muslim.
Someone may have a mum and a dad who are not Muslim. Asmaa the daughter of Abu Bakr
asked the Prophet sallallahu alayhi wa sallam about her mother. Can she visit her? Can she
have a good relationship with her? First of all, why did she ask? Because she knew overall
the principle of Walaa and Baraa applies. She wanted to know if this could be an exception.

She said can I maintain good ties with my mother? She is coming to visit me. The Prophet
sallallahu alayhi wa sallam said yes, and that is when the proof we mentioned for the third
category was revealed.

:

Love of a Kitaabiyyah (( )non-Muslim wife) or parents who are non-Muslim is natural
love. There is natural love and there is natural hate. Islam recognises both. Take for example
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matters that Allah legislated. If you hate a matter Allah legislated because Allah legislated it,
that is Kufr that negates ones belief. But Allah said about matters which He legislated that
they are disliked, and He was speaking to the believers.
: ...

Jihad (holy fighting in Allahs Cause) is ordained for you (Muslims) though you dislike it.

Allah said you dislike it. It is a natural, not a religious dislike. It is not the religious dislike
some people claim. Had it been dislike because it was revealed from Allah, that is Kufr. AlQurtubi said it is disliked because one leaves his family, one leaves his town, one subjects
himself to wounds, loss of limbs and death, and that is why it is disliked, not because it is a
revelation or a command from Allah. It is disliked, but they were considered believers. Now
had they disliked it because it was from Allah, that would have been Kufr. So there is a
natural dislike that Islam recognises, just like there is a natural love that Islam recognises,
like what we are talking about here.
Another example of Islam recognising natural love or dislike is what the Prophet sallallahu
alayhi wa sallam said about Wudhu:
Making Wudhu on the disliked parts. It may be cold, maybe one has to wake up and wash
his face. That is natural dislike. Had it been dislike for Wudhu because it is commanded by
Allah or the Prophet Muhammad sallallahu alayhi wa sallam, that would have been Kufr
and a negator, but there is a natural dislike.
Now we established that Islam recognises natural love and natural hate. A man marries a
woman from the People of the Book and there is going to be natural love. You are going to
love your wife, even if she is a non-Muslim. That is natural love. There is no conflict between
the natural love, and the Shareeah love and despising that we have. Look at the love of the
Prophet sallallahu alayhi wa sallam to his uncle.
...
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:
Verily! You (O Muhammad sallallahu alayhi wa sallam) guide not whom you like, but Allah
guides whom He wills. (Surat al-Qasas: 56)
Verily you Muhammad will not guide whom you like or you love, but Allah guides whom He
wills. Pay attention. According to one opinion, that love here was for his uncle. The love was
his uncle and that would have been the natural love, like the love of a man for his nonMuslim wife, his parents and relatives that are non-Muslim. I adopt the other opinion by
other Mufassireen who said that love in this verse is the love that Allah guides him. Other
Mufassireen said that. They said the verse means you guide not whom you love to be
guided. His love was for guidance for him, not for he himself. But even if we adopt the first
opinion of the Mufassireen, it would be the natural love that we are talking about here. Like
the natural love for non-Muslim parents of a Muslim. His mum gave birth to him and his dad
took care of him, so there is going to be natural love.
That natural love may not entail acceptance of what they do in disobedience to Allah. You
have to hate that part. He does not go and carry their crosses, wear it around his neck or
condone or participate in any of those rituals or activities. He does not go to his parents for
dinner and if they want to initiate a prayer to Jesus (to Eesa alayhis-salaam), then he sits at
that dinner table. No, he does not sit. There is natural love, but his Shareeah love and his
Walaa to Allah overwhelms the natural love for his parents. He will walk away, because he
does not want the curse of Allah to befall on them while they are supplicating to Eesa.
When the love of Allah is put at a test, the natural love like that of a parent or of a wife
submerges, and the real ultimate love of Allah surfaces, leaving no traces of that natural
love.
THE SON OF ABDULLAH IBN UBAYY IBN SALOOL

Let me conclude with this story that explains the whole issue of natural love. The head of
the hypocrites in Madinah had a son who was one of the dearest and greatest Sahaabah.
Both the name of the father and the son was Abdullah. The father Abdullah Ibn Ubayy Ibn
Abi Salool saw a dispute among the Sahaabah in the Battle of Bani al-Mustaliq. And as the
hypocrites always do, they try to blow it out of proportion and instigate problems within
this Ummah to create divisions. He said:

Allah quoted a portion of that statement in Surat al-Munaafiqeen. If we return to Madinah,
indeed the honourable will expel the low one. He is talking about himself Abdullah Ibn
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Ubayy Ibn Abi Salool the honourable me, who was the chief of the hypocrites. He called the
( ) the low one).

Prophet sallallahu alayhi wa sallam al-Athal (
When the Prophet sallallahu alayhi wa sallam was told of this, he summoned the hypocrites
who gave oath after oath, and they lied in their oath that they never said any of that. So
judging by what is apparent, the Prophet sallallahu alayhi wa sallam let it go. He can only
judge by that which is apparent, sallallahu alayhi wa sallam. And that is a lesson to us to
judge only by that which is apparent, and he is the Prophet of Allah. His son went to the
Prophet sallallahu alayhi wa sallam and listen carefully. He said O Prophet of Allah, the
people of Madinah will tell you there is no man more dutiful than me to his father, and if it
pleases you Yaa Allah I will bring you the head of my father. The son was a great Sahaabi.
Yaa Allah, I will bring you the head of my father. The summit peak of Walaa and Baraa.
Walaa and Baraa, but there was natural love. Of course the Prophet sallallahu alayhi wa
sallam deterred him from killing his father. He said:

The Prophet sallallahu alayhi wa sallam said we will be good to him as long as he is living
amongst us.
This is from the kindness and wisdom of the Prophet sallallahu alayhi wa sallam. That shows
you how one can have natural love, yet at the same time have a strong belief in Walaa and
Baraa. When they got to Madinah, he went to his father and he said you will not shade in
Madinah nor step a foot in there until the Prophet sallallahu alayhi wa sallam gives you
permission. You are the low one and the Prophet sallallahu alayhi wa sallam is the
honourable. And again he went to the Prophet sallallahu alayhi wa sallam, and the Prophet
sallallahu alayhi wa sallam let him go to his house safely and told him not to harm him. It
shows you how you can have both.
In an extended narration of this, he said:

He said Wallahi the Khazraj will tell you there is not a man more dutiful to his father than
me. If you are going to order someone to kill him, let it be me. I fear that I will not be able to
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handle seeing a killer of Abdullah Ibn Ubayy. He named his father by name and he did not
say my father. I will not be able to see a killer of Abdullah Ibn Ubayy. I will see that killer
who is a believer walking around in Madinah, and then I will end up killing him out of anger
for him killing my father. So if you want anyone to kill my father, let it be me. I do not want
to kill a believer for killing my father.
There is natural love, but there is the ultimate Shareeah love that is part of Walaa and
Baraa. Islam recognises natural love as we have said, but it is restrained and it is controlled.
When love of Allah is put at the test, the natural love submerges and the real ultimate love
to Allah surfaces, leaving no traces of natural love.
CONCLUSION
There is much more to mention on this topic. The problem is Walaa and Baraa here in this
booklet is just a small part of the curriculum of this booklet. If Allah blesses me with time
and the situation is better, we will take an entire course on Walaa and Baraa. From the
questions I got, it is almost definite that we need to take a course on Walaa and Baraa. And
through that, we will respond to the deviants, what they say on this matter and the doubts
they put into it.
Several weeks ago in my personal study time, I collected Ahaadith that say the Prophet
sallallahu alayhi wa sallam deterred us from being similar to other faiths, and that is part of
Walaa and Baraa. Be different from this faith and do that, like the beard, wearing your
shoes when you pray and other matters. I compiled the Hadith on that matter from Bukhari,
Muslim and the six books of Hadith, and then in addition to those I went to al-Haakim, Ibn
Abi Shaybah and Musannaf Abdur-Razzaaq. I collected all the Hadith that I was able to get
that say be different. That is an aspect of Walaa and Baraa. I was able to come up with
between forty five to forty seven Hadith that tell us to be different from other faiths. That is
a principle of Walaa and Baraa (being different from other faiths). A group of what I found
was of course in Aqeedah. Be different from them in Aqeedah. A group of it was to be
different from them in traditions and Aadaat (), to protect our Islamic manners,
heritage and traditions. Even to be different from them in our appearances, so it is a
principle.
When I told the brothers both online and I told you, many wanted us to go over it. Being
different from other faiths is a part of Walaa and Baraa because like we said, Walaa and
Baraa is to shield and protect our identity. That is a principle the overall principle of being
different from other faiths. You be different and that does not say we cannot get along or
they cannot live under Muslim rule. For example, you can have Ahl ath-Thimmah living
under Muslim rule, but we have to be different. We have to protect our identity and I spoke
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about the danger of not having our own identity two classes ago. We have grandkids that
are going to grow up non-Muslims if we do not implement that. You be different from them.
Today I compiled over forty five Hadith on being different from other faiths in different
matters, and some of them are different narrations of similar Hadith. However, when the
Prophet sallallahu alayhi wa sallam does that and says that over forty five times, it is a
principle of Walaa and Baraa. Now the Munaafiqeen and the people of interfaith come to
you and say be like them. When you ask them, they say one of the purposes of interfaith is
to bridge the gap in belief. There is no bridge in the gap in belief.
:
To you be your religion, and to me my religion (Islamic Monotheism). (Surat al-Kaafiroon:
6)
You have your faith that I believe will land you into Hellfire, and I have my faith that will land
me to Jannah. I want to be distinct and I want to shield it with Walaa and Baraa, so I can
make sure my kids and grandkids will grow up to be Muslim wherever they are brought up.
The reason I mention that is because just to go over those Hadith as many asked me to is
going to be several Halaqaat, and really we cannot afford to do that within our Sharh on AlUsool Ath-Thalaathah. So Biithnillah Taaala in the future, we will have a Walaa and Baraa
series if you remind me about that. Part of that would be to go over such Hadith and to
refute more doubts that the Munaafiqeen and the ignorant people put and cast, because
many who do not understand it like to put their input in it.
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CLASS TWENTY THREE

We start off today in our Usool Ath-Thalaathah class on Chapter Three. Last week, we
finished Chapter Two with Walaa and Baraa. We start Chapter Three and if you remember
when I gave you the structural breakdown of the book, we said this is the core of the book.
According to some, Chapter Three is the book. This is the chapter that has the three real,
official, main fundamental principles, which you call fundamental principles. Chapter One
had four introductory fundamental principles, Chapter Two had three matters or issues, and
Chapter Three is the real object and subject matter of the book. It is what the book is titled
after, meaning when you say Al-Usool Ath-Thalaathah or Ath-Thalaathatul-Usool (the three
fundamental principles), it is this chapter.
CHAPTER THREE
He starts off the chapter saying:

Know, may Allah direct you to obedience to Him.
We spoke on why the author starts with Duaa at least twice before. He did that before, and
that is why we spoke about it. Over here he says Arshadaka () , which means to direct
you. Arshadaka from ar-Rushd (), meaning may Allah direct you to uprightness upon
the way of truth.
Ar-Rashaad ( )is the path of guidance, like the verse says:

:

And the man who believed said: O my people! Follow me, I will guide you to the way of
right conduct [i.e. guide you to Allahs religion of Islamic Monotheism with which Musa has
been sent]. (Surat Ghaafir: 38)
The man who believed said O my people, follow me. I will guide you to the way of Rashaad
the way of right conduct and guidance. So in the verse, Rashaad means correct path or
guidance. And overall, guidance is four types.
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TYPES OF GUIDANCE
THE FIRST TYPE
The first one is al-Hidaayah al-Aammah al-Mushtarakah Baynal-Khalq (
) .
It is mentioned in the verse:
:
[Musa] said: Our Lord is He Who gave to each thing its form and nature, then guided it
aright. (Surat Taha: 50)
He created everything and He guided it. He gave each person his physical image, He gave
physical parts and features, and then guided each part to what it was created for. He gave
form and nature, and guided it to work for what it was created for.
THE SECOND TYPE

The second one is Hidaayatul-Bayaani wad-Dalaalah wat-Tareef Li-Najday al-Khayr washSharr (
) , which is guidance to direct and
show you the right and evil path. This guidance shows both ways and what to choose, but it
does not necessarily include or mean anything about the choice itself. We guided him to the
path, and we told him follow this and stay away from this. That is all it means.
It is mentioned in the two worded verse in Surat al-Balad:
:

And shown him the two ways (good and evil)? (Surat al-Balad: 10)
It is to show the good and evil. That is all it is.
It is a verse mentioned in Surat Fussilat:
: ...

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And as for Thamood, We showed and made clear to them the Path of Truth (Islamic
Monotheism) through Our Messenger, (i.e. showed them the way of success), but they
preferred blindness to guidance. (Surat Fussilat: 17)

So Allah showed them, but they chose blindness.
It is also in Surat ash-Shoora:

...

:
And verily, you (O Muhammad sallallahu alayhi wa sallam) are indeed guiding (mankind) to
the Straight Path (i.e. Allah's religion of Islamic Monotheism). (Surat ash-Shoora: 52)
THE THIRD TYPE

The third guidance is Hidaayatut-Tawfeeqi wal-Ilhaam (
) , which is the
guidance where one is actually on the right path. This is the one that is from Allah to the
righteous people. Messengers show the path, but this guidance is totally from Allah. In fact,
Allah denied that Messengers have this type of guidance power.
...
:
Verily! You (O Muhammad sallallahu alayhi wa sallam) guide not whom you like, but Allah
guides whom He wills. (Surat al-Qasas: 56)

...
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And thus We have sent to you (O Muhammad sallallahu alayhi wa sallam) Roohan (an
Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is
Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our
slaves We will. And verily, you (O Muhammad sallallahu alayhi wa sallam) are indeed
guiding (mankind) to the Straight Path (i.e. Allahs religion of Islamic Monotheism). The Path
of Allah, to Whom belongs all that is in the heavens and all that is in the earth. (Surat ashShoora: 52-53)
In this verse He said the Messenger guides in a way, but it is not the guidance of Tawfeeq
from Allah. The success comes from Allah.
Before we go on, what is the difference between the second and the third guidance? The
second guidance means you have two avenues here is the right avenue and here is the
wrong avenue. Stay away from the wrong one and follow the right one. That is all it is. The
third one means one is actually guided by Allah, and we ask Allah to be among those.
THE FOURTH TYPE

The fourth one is guidance to Heaven or Hell when one is taken to them al-Hidaayah IlalJannah Aw an-Naar Ithaa Seeqa al-Insaan Ilayhimaa (
) .
That is mentioned in the verse:
He will guide them and set right their state, and admit them to Paradise which He has made
known to them (i.e. they will know their places in Paradise more than they used to know
their houses in the world). (Surat Muhammad: 5-6)
He will guide them to the path of Jannah.
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(It will be said to the angels): Assemble those who did wrong, together with their
companions (from the devils) and what they used to worship instead of Allah, and lead them
on to the way of flaming Fire (Hell); but stop them, verily they are to be questioned. (Surat
as-Saaffaat: 22-24)
And guide them to Hellfire.
WHICH TYPE OF GUIDANCE DID THE AUTHOR INTEND?

Here in this booklet, the author is making Duaa that Allah directs you to the guided path,
which is number three.

Taaah ( )is obedience conformity with what is required by doing what is commanded
to be done, and avoiding what is forbidden and sinful.
AL-HANEEFIYYAH MILLAT IBRAHEEM

Let us go on with our phrase.

Know, may Allah direct you to His obedience, that al-Haneefiyyah Millat Ibraheem.
What is this al-Haneefiyyah Millat Ibraheem? It is in the Quran many times. It is all over the
Quran and it is also mentioned in the Sunnah.

:
And they say, Be Jews or Christians, then you will be guided. Say (to them, O Muhammad
sallallahu alayhi wa sallam), Nay, (We follow) only the religion of Ibraheem, Haneefa
[Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of AlMushrikoon (those who worshipped others along with Allah). (Surat al-Baqarah: 135)
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:
Ibraheem was neither a Jew nor a Christian, but he was a true Muslim Haneefa (Islamic
Monotheism - to worship none but Allah Alone) and he was not of Al-Mushrikoon. (Surat
Aali Imraan: 67)

:
Say (O Muhammad sallallahu alayhi wa sallam): Allah has spoken the truth; follow the
religion of Ibraheem Haneefa (Islamic Monotheism, i.e. he used to worship Allah Alone), and
he was not of Al-Mushrikoon. (Surat Aali Imraan: 95)

:
And who can be better in religion than one who submits his face (himself) to Allah (i.e.
follows Allahs Religion of Islamic Monotheism); and he is a Muhsin (a good-doer) and
follows the religion of Ibraheem Haneefa (Islamic Monotheism - to worship none but Allah
Alone). And Allah did take Ibraheem as a Khaleel (an intimate friend). (Surat an-Nisaa: 125)
When he saw the sun rising up, he said: This is my lord. This is greater. But when it set, he
said: O my people! I am indeed free from all that you join as partners in worship with Allah.
Verily, I have turned my face towards Him Who has created the heavens and the earth
Haneefa (Islamic Monotheism, i.e. worshipping none but Allah Alone) and I am not of AlMushrikoon. (Surat al-Anaam: 78-79)
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:
Say (O Muhammad sallallahu alayhi wa sallam): Truly, my Lord has guided me to a Straight
Path, a right religion, the religion of Ibraheem, Haneefa [i.e. the true Islamic Monotheism to believe in One God (Allah i.e. to worship none but Allah, Alone)] and he was not of AlMushrikoon. (Surat al-Anaam: 161)

:
nation, obedient to Allah, Haneefa (i.e. to worship none but Allah), and he was not one of
those who were Al-Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allah,
and those who joined partners with Allah). (Surat an-Nahl: 120)
This is just some verses and there is more. What is this Millat Ibraheema Haneefa? Before
we go deeper, simply put here is the definition. Al-Haneefiyyah is the religion that is free
from Shirk and founded upon purity and sincerity of intention for Allah. It is the true and
straight, pure religion. It is Islam.
THE ROOT WORD OF HANEEFIYYAH

Now let us go to the root word and see the connection in the meaning.
In the real original Arabic, the old Arabs would say:

With a Kasrah on the Raa.

With a Fathah on the Raa.
The first one means a leg that is Hanfaa. The second one means a man who is Ahnaf.
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A female poet called Umm al-Ahnaf used to say:

Using this root word, a female poet used to say about someone that had he not had Hanaf
in his legs, there would not be in your youth anyone compared to him. He has a deficiency,
otherwise he would be the best one. We are using her line of poetry for linguistic purposes.
Why would they describe legs or a man as being Ahnaf or Hanaf? Why would they use that?
Because linguistically when Arabs used to use Ahnaf for the legs or to talk about a man, they
meant that person has pigeon toes or what is called intoeing. Most peoples toes are
straightforward, but some peoples toes point towards each other. We commonly refer to
that today as pigeon toes, or more medically appropriate is intoeing. It is when the front
portion of the feet turns inward.
THE CONNECTION BETWEEN THE LINGUISTIC AND SHAREE DEFINITION

Now you are saying in your mind that he gave us the definition of the Sharee meaning (that
it is the purity and sincerity and away from Shirk and all that), then you went a million miles
away explaining the linguistic root meaning of Haneefa. What is the purpose? I did that to
draw a connection between the linguistic meaning and the Sharee meaning that we took.
Like linguistically, Islam means submission and that is it. The Sharee meaning is submission
to Allah with Tawheed, following and obedience, and refraining from Shirk. Just like in
Tajweed for example with the Noon as-Saakinah rules (al-Idhaar, al-Idghaam, al-Ikhfaa and
al-Iqlaab). There is always a connection between the literal linguistic meaning and the
Sharee meaning. There is always a connection.
Now what is the connection between the linguistic meaning of Haneefa and the Sharee
Islamic meaning that we mentioned? Haneefa literally means to lean, to turn and to incline.
The connection is that it is to incline and turn totally to Tawheed, lean towards Tawheed
and lean away from Shirk. Some scholars defined Haneefiyyah as turning to Allah and
turning away from other than Allah, because it means turn to turning to Tawheed and
turning away from Shirk. That is the connection.
Al-Qurtubi said:

Haneefa is turning away from disliked faith, to the true religion of Ibraheem.
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In his book At-Tahreer wat-Tanweer (
)which is a thirty volume Tafseer, Ibn
Ashoor said Haneefiyyah or Haneef is when you veer off track. He stated that it was
considered a praise to Ibraheem. He needed to veer off track because during his time the
people were in deep darkness and astray, so he turned away from that course. He veered
away, meaning he veered off the course of Shirk. He turned away from Shirk and he turned
to the path of Tawheed. Sometimes it is good to be different. Sometimes it is best to take a
detour that no one else is taking or a detour everyone else is warning about. Ibn Ashoor
said after that, al-Haneefiyyah became a symbol or an honorary term of praise in honour of
Ibraheem alayhis-salaam.
HANEEFIYYAH AND ISLAM ARE INTERCHANGEABLE

Another point on al-Haneefiyyah is that it also means Islam, and Islam means Haneefiyyah.
They can be used interchangeably during the time of Ibraheem and today in our Millah.
Today not many would understand if you say I am on the Haneefiyyah or you tell them I
follow the Haneefiyyah if he asked you what your religion is. With most you would have to
sit and explain it to them, just like not many during the time of Ibraheem understood what
Islam was.

:
Ibraheem was neither a Jew nor a Christian, but he was a true Muslim Haneefa (Islamic
Monotheism - to worship none but Allah Alone) and he was not of Al-Mushrikoon. (Surat
Aali Imraan: 67)
Ibraheem was neither a Jew nor a Christian, but he was a Haneefa. He mentioned Haneefa
first and then Muslim.

Both terms were used there. Ibraheem turned away from both courses (both religions) and
turned to Haneefa Muslima. We need to know that word in-depth because it is a word that
is very important and essential to the people of Laa Ilaaha Illallah, especially the strong
holders of Tawheed, those who study and want to master Tawheed.
Ibn Ashoor said during his time, Ibraheem used Haneefa in place of Islam at times because
people back then did not know what Islam was, so he used Haneefa because they knew
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what Haneefa was. Even though Ibraheem called himself Muslim, he used Haneefa because
his people did not know it. When he built the Kabah, what were him and his son saying?
: ...

Our Lord! And make us submissive unto You. (Surat al-Baqarah: 128)
O Allah, make us Muslims. But then he used Haneefa. Why? Ibn Ashoor said he used it
because the people during his time did not know what Muslim was, but they knew what
Haneefa was.
Say (O Muhammad sallallahu alayhi wa sallam): O you mankind! If you are in doubt as to
my religion (Islam), then (know that) I will never worship those whom you worship, besides
Allah. But I worship Allah Who causes you to die, and I am commanded to be one of the
believers. And (it is inspired to me): Direct your face (O Muhammad sallallahu alayhi wa
sallam) entirely towards the religion Haneefa (Islamic Monotheism, i.e. to worship none but
Allah Alone), and never be one of the Mushrikoon (those who ascribe partners to Allah,
polytheists, idolaters, disbelievers in the Oneness of Allah, and those who worship others
along with Allah). (Surat Yunus: 104-105)
Allah is directing the Prophet sallallahu alayhi wa sallam to follow this Haneefiyyah.
A similar verse in Surat ar-Room:

:
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So set you (O Muhammad sallallahu alayhi wa sallam) your face towards the religion of
pure Islamic Monotheism Haneefa (worship none but Allah Alone) Allahs Fitrah (i.e. Allahs
Islamic Monotheism), with which He has created mankind. No change let there be in
Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but
most of men know not. (Surat ar-Room: 30)
In Musnad Ahmad, the Prophet sallallahu alayhi wa sallam said:

I was sent with Haneefiyyah Samhah.
And in Musnad Ahmad when the Prophet sallallahu alayhi wa sallam was asked what is the
religion most beloved to Allah, he said:

What is al-Haneefiyyah as-Samhah? We took al-Haneefiyyah, and as-Samhah means the
easygoing religion. It is the religion that is very easy and as you know, our religion is founded
on being easy. If you look at our religion overall, it is very easy and when matters are very
difficult on one where he cannot do them, they turn to be easy with the exception rules that
we have. However, there may be some details that are difficult and that one has to do if
they are under his means. There is some aspects that are difficult.
Now the point is that Haneefiyyah and Islam can be used interchangeably. You have to
understand that.
HANEEFIYYAH AND THE AHNAAF ARE DIFFERENT

The last detail on this Haneefiyyah issue is that do not get Haneefiyyah and Ahnaaf messed
up. Al-Haneefiyyah (the Millah of Ibraheem) is one thing, and the Ahnaaf (the followers of
the school of Fiqhi that Abu Haneefah established) is a total different thing.
A DREAM PERTAINING TO HANEEFIYYAH

Before we move on, let your fingers relax and your minds relax a moment. Let me tell you
this personal dream that I always remember when I talk about this issue. Thirty five years
ago or close to it, as I always say Islam back then was not popular or common. The
movements on the scene were the secular movements, the nationalistic movements, the
communist movements and the socialist movements, and they were even dominating
among those who claimed to be Muslim. Marx and Lennon were like the stars and heroes
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for many who called themselves Muslim all over the world, and more particularly in
countries with calamites and countries that are trying to liberate lands taken from them.
Allah did not take our lands and put us in the predicament that we are in today for anything
small or vain, or because He oppressed us Maaath Allah. He touched the Ummah for a tiny
bit of their sins and forgave a lot.
I remember my father bringing group after group who were Muslims and trying to convince
them that Allah exists, because now suddenly they adopted communist and atheist
ideologies. Some were growing beards not to look like our beloved sallallahu alayhi wa
sallam, but rather to look like Castro and Guevara. Truly I am telling you facts. Others saw
Gamal Abdel Nasser in Egypt and his nationalistic movement, and the movement of Michel
Aflaq as the route to victory. Others went with the secular route of Yasser Arafat. Each path
stinkier and filthier and more rotten than the other path. The few who were called religious
were at many times people of Bidah, and then there was always the few few few who were
on the truth. Many of you do not know this historic background because you were either
young or not born back then. Actually I myself was a child.
So basically Islam was not as popular or as common as you see today, or anywhere close to
that. It was during those times that my father wanted to continue studies in Madinah to
face the challenges and doubts and better his knowledge, even though at that time he was
very knowledgeable and he had already learned with many Mashaaikh. I told you people
change and moult in their belief. They change with how the news changes and how the
circumstances and the governments change. From the will of Allah and His biggest blessing
on our family which is rare to see, is that the Manhaj I am on today Wallahil-Adheem is the
Manhaj my father taught me when I was a little kid. Not a tiny bit changed, and I say
Alhamdulillah Thumma Alhamdulillah that one had Istiqaamah from young days and did not
moult and change.
Let me say also having lived through this pre-Islamic awakening stage and you see the
drastic ongoing changes in the world, I really make Duaa and very much anticipate that
within this decade the Ummah will wake up to a sudden day of victory. A day that will
please every believer and seeker of peace, and displease every tyrant and oppressor and
enemy of Allah. The day that we all long for when we hear of the Khilaafah established on
this earth. I believe Inshaa Allah Taaala it will be in this decade.
So in the seventies, my father had the ambition to study in this university no one knew
about, and he wanted me and my two sisters to go along and memorise the Quran. May
Allah protect my sisters and raise the rank of my mother to Firdaws. At that time, many
Ulamaa had come and visited us in the States and they saw the Dawah activity of my father
which impressed them. They encouraged my father to cut his Dawah activity or pause it, go
to Madinah and come back, which only added more inspiration to what he wanted. Among
those who visited was ash-Shaykh al-Harakaan Rahimahullah who was the head of the
Muslim World League back then, and Abdullah Ibn Qaood Rahmatullah Alayh who was
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among the high Ulamaa. There is also Shaykh Sad al-Husayyan who was in charge of the
Islamic affairs in Jordan for Saoodiyyah. Then he involved his two brothers Ibraheem alHusayyan who was the right-hand man and trustee of Ibn Baaz for decades, and they had a
third brother which is Saalih al-Husayyan who you may have heard of. He just died recently
months ago, and he was the head of the committee for the Haram in Madinah and Haram in
Makkah. And there were many others who all pushed and helped my father to fulfil his
dream to go to Madinah, and many helped him get accepted. All those who I mentioned are
dead, with the exception of Shaykh Sad. May Allah have mercy on those who died of them.
Let me tell you another side issue. Shaykh Saalih al-Husayyan who was the head of the two
Haram and just died recently he is probably one of the most humble men you will ever
meet in your life, and possibly one of the richest at the same time. When I used to sit in the
Haram and memorise the Quran every day from Asr to Ishaa and my father would be in a
Halaqah with other Mashaaikh learning, he would take me and say come on let us go have
lunch and come back, your father is not going to get mad. And really that was the only
person my father would trust me to go with. I would go with him and one thing I learned
about this man is he was teaching me how dutiful he was to his mum. He told me if his mum
is on a higher level, he will not go above that level and sleep. If she is on the second level, he
will stay on the first or second level and sleep. He will not go on a higher level and
disrespect her. He took it as a form of disrespect, even though he was in a high position and
very wealthy. It shows you how some take their mother and be dutiful to her, so take
advantage if your mum or your parent is alive and be dutiful to them.
So my father had obstacles in going and these people helped him. Among the obstacles was
for example that he could not take the family. Back then, it was impossible to take a family.
Allah made it easy and I ask Allah subhaanahu wa taaala that He made it easy out of His
love to my father, because that is who he grants knowledge to.

If Allah wants good in someone, He will grant him Fiqhi of the Deen. That is a clear Hadith.
So like I said, one of the obstacles was that back then it was almost impossible and actually
it was not known among any student to take his family along with him. That did not happen
back then and if you tried to do it illegally, they had checkpoints set up every two weeks.
Madinah was very small and they had checkpoints where they would clear out anyone who
was illegal. Unlike today where there is permits for students in Madinah and also there is
other ways the students find around taking them. My father wanted us all to benefit and he
wanted us to memorise the Quran. If they declined us, he was going to reject the
acceptance.
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In the midst of the days spent in anticipation, looking forward to going to Madinah and if
they will allow us all to go, he had a dream and he saw himself riding on a horse entering
Madinah with Ibraheem alayhis-salaam welcoming him to Madinah. In the dream,
Ibraheem alayhis-salaam was telling my father you will be on the Haneefiyyah, you will
master the Haneefiyyah, you will live on it and you will die on it, or a statement close to
that. May Allah make that true. Months after that dream, we were all in Madinah. At the
front gate of the university, my father looked at it and said do you remember the dream I
told you about? This is the scene I saw in the dream. I told you this because every time I
remember, teach or mention Haneefiyyah, or a lot of times when I recite it or read it, I
remember the dream my father had. I ask Allah subhaanahu wa taaala to keep you and our
beloved followers and students all over the world steadfast on Millat Ibraheema Haneefa,
that we live on it, that we die on it and that we be resurrected on it.
MILLAT IBRAHEEM
Now let us go back to our text.

THE DEFINITION OF MILLAH
Al-Millah ( )means the way. Here it means the way which Ibraheem followed in religion.
Millah is the way which Ibraheem followed in religion.
WHO IS IBRAHEEM?
We took Millah, so now the next word is Ibraheem. We know Ibraheem alayhis-salaam.
Allah said about him:

:
And who can be better in religion than one who submits his face (himself) to Allah (i.e.
follows Allahs Religion of Islamic Monotheism); and he is a Muhsin (a good-doer) and
follows the religion of Ibraheem Haneefa (Islamic Monotheism - to worship none but Allah
Alone). And Allah did take Ibraheem as a Khaleel (an intimate friend). (Surat an-Nisaa: 125)
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Allah took him as His friend and Allah chose him as His friend. The Khaleel of the Most
Merciful is Ibraheem. He is the father of the prophets and his way is mentioned repeatedly,
so that it will be adhered to and it will be followed.

: ...

Indeed there has been an excellent example for you in Ibraheem and those with him, when
they said to their people: Verily, we are free from you and whatever you worship besides
Allah, we have rejected you, and there has started between us and you, hostility and hatred
forever, until you believe in Allah Alone. (Surat al-Mumtahanah: 4)
Ibraheem is a Qudwah (( )an example) for the Prophet sallallahu alayhi wa sallam. He is
a Qudwah and he is an example for this Ummah.
He is the one-man nation.
: ...
Allah gave him wisdom when he was a young boy, as He said in the Quran:
:
And indeed We bestowed aforetime on Ibraheem his (portion of) guidance, and We were
Well-Acquainted with him (as to his Belief in the Oneness of Allah, etc). (Surat al-Anbiyaa:
51)
A boy raised in a house where his father made statues to be worshipped instead of Allah. He
was raised in an environment where statues were worshipped all around him. That was his
environment and that is how he grew up. He stood against the people of his time.
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Thus did we show Ibraheem the kingdom of the heavens and the earth that he be one of
those who have Faith with certainty. When the night covered him over with darkness he
saw a star. He said: This is my lord. But when it set, he said: I like not those that set.
When he saw the moon rising up, he said: This is my lord. But when it set, he said: Unless
my Lord guides me, I shall surely be among the erring people. When he saw the sun rising
up, he said: This is my lord. This is greater. But when it set, he said: O my people! I am
indeed free from all that you join as partners in worship with Allah. (Surat al-Anaam: 7578)
A young man who stands tough and teaches us the tactical debate to impose on your
opponent, in a way that shows them how ridiculous and pathetic that belief is. Impose that
idea on them to show them how pathetic and ridiculous it is.

:
Verily, I have turned my face towards Him Who has created the heavens and the earth
Haneefa (Islamic Monotheism, i.e. worshipping none but Allah Alone) and I am not of AlMushrikoon. (Surat al-Anaam: 79)
I turn my face to Allah and only Allah. I turn my face that is Haneefa.
Ibraheem is the ideal Daaiyah. He is the one who has wisdom in Dawah. He was the one
who has manners in Dawah. He was talking to a father who has opposed him and was his
enemy, yet he is still telling him:
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O my father! Verily! There has come to me of knowledge that which came not unto you. So
follow me. I will guide you to a Straight Path. O my father! Worship not Shaytaan. Verily!
Shaytaan has been a rebel against the Most Beneficent (Allah). O my father! Verily! I fear
lest a torment from the Most Beneficent (Allah) overtake you, so that you become a
companion of Shaytaan (in the Hellfire). (Surat Maryam: 43-45)
And then when he disbelieved and he got arrogant, he said:
: ... ...
Peace be on you! (Surat Maryam: 47)
Look at the manners. Look at the wisdom in Dawah.
When matters got serious, he got serious. He displayed his Baraa from them and he said:
: ... ...
We have rejected you, and there has started between us and you, hostility and hatred
forever. (Surat al-Mumtahanah: 4)
When they stepped it up, he stepped it up and he said:

:

And by Allah, I shall plot a plan (to destroy) your idols after you have gone away and turned
your backs. (Surat al-Anbiyaa: 57)
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So he broke them to pieces, (all) except the biggest of them, that they might turn to it. They
said: Who has done this to our Aalihah (gods)? He must indeed be one of the wrongdoers. (Surat al-Anbiyaa: 58-59)
Who has done this to our gods? Even though their lords were dust and dirt, they still called
them lords. When the Fitrah goes from Haneefiyyah to its opposite, it no longer has sense.
They are calling dust their lord.

:

They said: We heard a young man talking (against) them who is called Ibraheem. (Surat alAnbiyaa: 60)
They took him to court, and in court he was the one-man nation. He was a one-man nation
that spoke like a real man, even though he was a young teenager. He did not cower and
dilute his teaching or back away.
He said:

Fie upon you, and upon that which you worship besides Allah! Have you then no sense?
(Surat al-Anbiyaa: 67)

They said: Burn him and help your Aalihah (gods), if you will be doing. (Surat al-Anbiyaa:
68)
They said burn him. What did he say? He said:
Allah said:
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:
...
O fire! Be you coolness and safety for Ibraheem! (Surat al-Anbiyaa: 69)
This is our Ibraheem alayhis-salaam. The one Allah took Khaleel. The one Allah says he is a
one-man nation. The one Allah says he is a Khaleel. The one we are ordered to follow in his
footsteps. The one our Prophet was ordered to follow in his footsteps. The universal reviver
of Tawheed on this earth.
: ...
Allah gives certification to this man as being a one-man nation. It was not through luxury
and comfort that he got it. It was through hardships, difficulties and trials that he got it. It
was through Walaa and Baraa, through firmness and steadfastness, through Dawah and
unwavering belief. May Allah bring about in this Ummah more one-man nations, or we need
more one-woman nations to revive this Haneefiyyah of Ibraheem alayhis-salaam.
Now you know what the author meant in his statement:

When you read it in different forms throughout the Quran and Sunnah or when you see it
anywhere, now you know what al-Haneefiyyah Millat Ibraheem is.
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CLASS TWENTY FOUR

We stopped at the first phrase of the first sentence in Chapter Three.

Know, may Allah direct you to obedience to Him, that al-Haneefiyyah is Millat Ibraheem.
Before we go on any further on Millat Ibraheem, I wanted to make a couple of more points.
WHY DID ALLAH SPECIFY IBRAHEEM AND NOT ANY OTHER

MESSENGER?
Why did Allah subhaanahu wa taaala emphasise to the Prophet Muhammad sallallahu
alayhi wa sallam to follow Millat Ibraheem alayhis-salaatu was-salaam, even though Nooh,
Eesa and all the Messengers and Prophets alayhimus-salaatu was-salaam were on the pure
Tawheed?
Allah said:
...

:
deities, etc, i.e. do not worship Taaghoot besides Allah). (Surat an-Nahl: 36)
Every one of them was on the pure Tawheed.
Why did Allah subhaanahu wa taaala specify Ibraheem?
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Then, We have inspired you (O Muhammad sallallahu alayhi wa sallam saying): Follow the
religion of Ibraheem Haneefa (Islamic Monotheism - to worship none but Allah) and he was
not of the Mushrikoon (polytheists, idolaters, disbelievers, etc). (Surat an-Nahl: 123)
He directed the Messenger sallallahu alayhi wa sallam to follow Millat Ibraheema Haneefa.
Why did He emphasise to follow Millat Ibraheema Haneefa, not Millat Nooh Haneefa, Millat
Eesa Haneefa, or any of the other Prophets and Messengers? The core message of pure
Tawheed was the common denominator among all of our Prophets and Messengers. The
details may have been different, but the Tawheed of all the Messengers was the pure
Haneefiyyah Tawheed. Now why did Allah subhaanahu wa taaala tell the Prophet sallallahu
alayhi wa sallam in specific to follow Millat Ibraheem Haneefa?
The answer is because when Allah subhaanahu wa taaala sent the Prophet Muhammad
sallallahu alayhi wa sallam to Makkah, nearly everyone in his vicinity was claiming to follow
Millat Ibraheem. Quraysh (statue worshippers) were attributing themselves to Ibraheem
alayhis-salaatu was-salaam. The Jews were attributing themselves to Ibraheem alayhissalaatu was-salaam. The Christians were claiming to follow Ibraheem alayhis-salaatu wassalaam and claiming that he is their father. Allah wanted to show that there was only one
who was following him the path of the Prophet Muhammad sallallahu alayhi wa sallam. It
was important to show at that time and for future times and generations until the Judgment
Day, that the path of Millat Ibraheem alayhis-salaam that everyone claims to follow is the
path of the Prophet Muhammad sallallahu alayhi wa sallam.
SALAH AND SALAAM ON THE PROPHETS AND MESSENGERS

The author said:

If you look in your copies, you are not going to see alayhis-salaam or alayhis-salaatu wassalaam anywhere there. Some may have added it, but the original text does not have
alayhis-salaatu was-salaam.
WHY DID THE AUTHOR MENTION IBRAHEEM WITHOUT ADDING ALAYHISSALAAM?

Those who mastered the work of the author (Ibn Abdul-Wahhaab Rahmatullahi Alayh) said
one reason may be because it is not Waajib and it is Sunnah, but he may have had some
type of reason or assumed that the reader would say it. An-Nawawi Rahmatullahi Alayh
narrated that there is an Ijmaa (consensus) that just like we say sallallahu alayhi wa sallam
about the Prophet Muhammad sallallahu alayhi wa sallam, we can say Salah and Salaam on
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all the other Messengers. Not meaning it is obligatory on all the other Messengers, but we
can also give Salah and Salaam on all the other Messengers, meaning it is permissible.
In fact, Ibn Hajr and an-Nawawi disliked for one to say Salah on the Prophets and
Messengers without adding Salaam to it. For example, like Ibraheem alayhis-salaatu wassalaam. That is how they meant it should be, instead of Ibraheem alayhis-salaam. The
formal way is to say Ibraheem alayhis-salaatu was-salaam. Ibn Hajr further commented on
the disliking, and he said the disliking is for one who continuously says the shorter form and
never ever says the other one. For example, one who always says alayhis-salaam about
other Prophets, but does not at times add alayhis-salaatu was-salaam. The formal way is to
say alayhis-salaatu was-salaam.
SAYING SALLALLAHU ALAYHI WA SALLAM AND WRITING IT FULLY

The other point we will go over that relates to this is about saying sallallahu alayhi wa
sallam. The mention of the Prophet Muhammad sallallahu alayhi wa sallam in writing, in
saying or in social media, and saying sallallahu alayhi wa sallam. We know we must say that,
but what about in writing since it relates to this issue? When you do write or type, always
write it out fully (sallallahu alayhi wa sallam) and say it fully. Do not abbreviate and do not
shorten. When you are reading a book, do not just say it in your heart because that is not
considered saying. That is thinking. Once you utter it on your lips whether silent or out loud,
then it becomes saying. The point is write sallallahu alayhi wa sallam fully. Do not
abbreviate and do not shorten.
Ibn Salah Rahimahullah the Aalim, the giant of Hadith and other sciences, but mainly of
Hadith, he died 643 years after the Hijrah. He wrote a book that talks about manners and
the style of how to write Hadith, how to document it, how it was compiled and matters
related to that. He died 643 years after the Hijrah back in the inkpot and feather era, and
not with lavish pens and keyboards to write which take less than a second. He probably had
to stick that feather in the inkpot several times to get through sallallahu alayhi wa sallam.
He said speaking to his students, do not ever get bored from writing sallallahu alayhi wa
sallam fully as many times as you mention him in your writing. He wants people to write it.
He said it is among the best and biggest early benefits students of Hadith reap from their
knowledge. He said that back in the days when there was only few who wrote. Many would
mention Hadith, but unlike these days it was not many who wrote. He was directing his talk
to the students who wrote, so it really applies to anyone who writes. Today everyone
writes, today everyone uses social media and everyone passes on Hadith. It is widespread to
text and write, unlike back in the old days.
That is how giants became giants of Hadith. They held matters we consider nothing in very
high regard. PBUH, other abbreviations many use or even saying sallallahu alayhi wa sallam
has become a heavy thing on the tongues today, but our Imaams and our Salaf deemed that
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in high regard. That is why Allah honoured them, that is why Allah blessed their lives and
that is why Allah blessed their knowledge. It is a sign of their Taqwa.
...
:
And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.
(Surat al-Hajj: 32)
Ibn as-Salah said writing sallallahu alayhi wa sallam fully is among the best and biggest early
benefits that students of Hadith or Ilm reap. Then he said whoever neglects that has been
deprived of something mighty. What are you talking about Ibn as-Salah? What is that mighty
thing? Writing sallallahu alayhi wa sallam fully. Subhan Allah. That tells you how these
Imaams became Imaams. Ibn as-Salah then said we saw that people who write it fully every
time his name is mentioned or written were people who had righteous dreams. Then he
mentioned what I really wanted to get at. Let not anyone use symbols nor abbreviations. He
deterred people from using symbols or abbreviations.
Hamzah al-Kanaani said I used to always write sallallahu alayhi, not PBUH, S, Saad or Saad,
Laam and Meem as they abbreviate in Arabi. He said I used to write the Hadith and say
sallallahu alayhi, without wa sallam. He said then I saw in my dream that the Prophet
sallallahu alayhi wa sallam was telling me why do you not finish it with sallam? He said I
never ever wrote his name after that except I wrote it fully (sallallahu alayhi wa sallam). Ibn
as-Salah went further to say it is also disliked to write alayhis-salaam about the Prophet
sallallahu alayhi wa sallam. Write fully sallallahu alayhi wa sallam.
Sakhaawi died 902 years after the Hijrah (approximately five hundred years ago), still in the
feather and inkpot era. In the book Fath Al-Mugheeth Fee Sharh Al-Fiyatil-Hadith (
) by Iraaqi, he said a statement back then that is as if he is

talking to the Ummah of today. He said refrain from using abbreviations in your writing. He
specifically said such as using two letters. Do not use the two letter abbreviation. Do not use
any abbreviation and he specifically said do not be like the non-Arabic ignorants in how they
abbreviate. He said that is not our trend. He was probably talking about the newcomers to
Islam who he mentioned as Ajm (). They were probably abbreviating it and he wanted
to kill that trend back then. Then he said write the full sallallahu alayhi wa sallam instead of
Saad, Saad and Meem, or Saad, Laam, Ayn and Meem. That is diminishing your Ajr and not
the best method. In Tadreeb Ar-Raawi (
), as-Suyooti said similar statements in
disliking the abbreviation or shortening of sallallahu alayhi wa sallam.
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Let me add to that more contemporary issues. If you are speaking or you are typing to a
Muslim audience who speak English, use sallallahu alayhi wa sallam. Write it either in Arabi
or maybe transliterate the wording in English, but in Arabi words (sallallahu alayhi wa
sallam). Meaning write sallallahu alayhi wa sallam, not peace be upon him or other
translated statements. That would be the best way to do it. Now if the audience you are
writing to or you are talking to may not understand what you are saying and it is for Dawah
purposes, maybe you can put peace be upon him or another translated statement for the
purposes of telling them what you are saying, what it means or what we say about the
Prophet sallallahu alayhi wa sallam.
Now as to situations like Twitter where your characters are limited or if you are in a lecture
like here taking notes, you do not have time and you cannot write it, then it is best to utter
the full sallallahu alayhi wa sallam of the Prophet and leave it out without any
abbreviations. At least say it. Those who I mentioned are the biggest Imaams of Mustalah alHadith and they all disliked abbreviations and shortening. So instead of abbreviating on
Twitter where you are desperate for characters and promoting something that is disliked by
the Imaams of Hadith, leave it out, but most definitely say it and help revive the Sunnah of
writing it fully where you are able to.
Al-Khateeb al-Baghdaadi said I saw some written work in the handwriting of Imaam Ahmad
Ibn Hanbal where he put the name of the Prophet sallallahu alayhi wa sallam, but he did
not put sallallahu alayhi wa sallam. He said I was told that he verbally said it every time he
read it. He probably did it for his own writing or his own note taking, maybe it was lack of
ink or lack of time like in lectures. He did not put sallallahu alayhi wa sallam and he did not
abbreviate. That is my point. He did not abbreviate, but what was important is that he
would verbally say it. This applies to Twitter or in classes like here where you are rushing to
write notes and may not have time to write sallallahu alayhi wa sallam. What is sad today is
that not only do Muslims neglect typing or writing sallallahu alayhi wa sallam, but the
saying of it has become abandoned. I give lectures sometimes or Khutab, you look at the
audience and there is really rarely anyone saying sallallahu alayhi wa sallam when you
mention the name of the Prophet sallallahu alayhi wa sallam.
IS IT WAAJIB TO SAY SALLALLAHU ALAYHI WA SALLAM?

Is it Waajib to say sallallahu alayhi wa sallam every time you hear his name or not? AtTahaawi and al-Haleemi said every time the name of the Prophet sallallahu alayhi wa sallam
is mentioned, it is Waajib to say sallallahu alayhi wa sallam, meaning you get sins for not
saying it. This is a disputed matter. Other Ulamaa said it is only Waajib one time per setting
and there is a few other opinions in-between that. It is sufficient for me and you to know
that Salah on the Prophet sallallahu alayhi wa sallam is ordered in the Quran.
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:

Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc) on the Prophet (Muhammad
sallallahu alayhi wa sallam) and also His angels too (ask Allah to bless and forgive him). O
you who believe! Send your Salat on (ask Allah to bless) him (Muhammad sallallahu alayhi
wa sallam), and (you should) greet (salute) him with the Islamic way of greeting (salutation
i.e. As-Salaamu Alaykum). (Surat al-Ahzaab: 56)
Allah started with Himself, then secondly mentioned the angels, and then ordered the
Ummah to make Salah on the Prophet sallallahu alayhi wa sallam.
It is sufficient to know the Prophet sallallahu alayhi wa sallam said the stingy one is one
who my name is mentioned, and he does not say sallallahu alayhi wa sallam.

In Sunan at-Tirmidhi and Musnad Ahmad.
And more so, he made Duaa on those who his name is mentioned and they do not say

In Sunan at-Tirmidhi. May Allah smother his nose in dust, meaning may Allah humiliate him.
May he be humiliated. Who? One who when my name is mentioned, he does not say
TO WORSHIP ALLAH ALONE

Now let us move on to the next sentence.
The next phrase is:

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To worship Allah alone.
The reason why we were created, the reason why the universe was created, and why the
Messengers alayhimus-salaatu was-salaam were sent.
Verily, I created humans and Jinn to worship Me. Ibn Abbaas said worship Me here is
Tawheed (the true religion). It is to worship Allah, making all of the religion purely for Allah.
That is why Allah commanded the people of Tawheed and ordered them to follow the path
of Tawheed.
but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I
(Allah)], so worship Me (Alone and none else). (Surat al-Anbiyaa: 25)
We did not send any Messenger before you O Muhammad, except that We revealed to him
that none has the right to be worshipped except Allah, so make all of your worship purely
for Him. That is Ibaadah pure Tawheed to Allah.
THE DEFINITION OF IBAADAH

Linguistically, Ibaadah means lowliness or humiliation.
In Arabic, you say:

A street that is Muabbad. A street that has been stepped on, meaning humiliation and
lowliness.
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The Sharee meaning of Ibaadah entails both humility and love. Worship (Ibaadah) in its
general sense is submitting ones self to Allah with love and awe. How? By doing that which
He has ordered and avoiding that which He has forbidden, in the manner laid down and
prescribed by Him. Submitting ones self to Allah with love and awe by doing that which He
has ordered and avoiding that which He has forbidden or prohibited, in the manner laid
down and prescribed by Him.
Now the specific definition of worship is like the definition of Shaykh al-Islam Ibn Taymiyyah
Rahimahullah. This is the best definition you will see. He said Ibaadah (worship) is a
comprehensive term covering what Allah loves. It is everything Allah loves and whatever He
is pleased with. Whatever Allah loves and whatever Allah is pleased with, both saying and
actions. The apparent and the hidden, such as fearing, having awe, paying Zakah, fasting and
any other practices prescribed by Islam. That is the best and most comprehensive definition
for Ibaadah. Salah, Zakah, Hajj, treating parents good and being dutiful to them, ordaining
the good and forbidding the evil, Dawah and Tawakkul all of that is included in Ibaadah.
Ibaadah is everything that pleases Allah, with pure Niyyah and in accordance with the
teachings of the Prophet Muhammad sallallahu alayhi wa sallam.
In Sahih Muslim, the Hadith narrated by Abu Dharr. People came to the Prophet sallallahu
alayhi wa sallam and the poor people said the wealthy people get higher grades at the end
because they spend a lot. At the end of the Hadith the Prophet sallallahu alayhi wa sallam
said even sexual relationship, you will have reward for it. They said we get reward for sexual
relationship with our wives? He said if you do it in Haraam, would you not get sins? They
said yes. He said and likewise when you do it in Halaal, you get reward. So if one has the
intention to have relationship with his wife to preserve himself from Haraam, to have kids to
benefit this Ummah with or to follow in accordance with the teachings of the Prophet
sallallahu alayhi wa sallam and to get married, he will get reward for that. We mentioned
this in a little bit more detail in a previous class and you can refer to it. We spoke about how
regular day-to-day traditions can be transferred from traditions to Ibaadah. For example,
sleeping and working out. We specifically said those two.
Ibaadah is when Allah says I order the person to do, and he says I hear and I obey. Heart,
limbs, brain and all of him submits totally and fully. That is Ibaadah.
...

exists). He has no partner. (Surat al-Anaam: 162-163)
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Your eyes, your heart, your hands and your brain all submit to Allah, the One who ordered
you to worship. The prerequisites of Ibaadah are to do it for the sake of Allah on the avenue
of the Prophet Muhammad sallallahu alayhi wa sallam. The summary of the Deen is to
worship Allah as He wants, and that can only come through the avenue of the Prophet
Muhammad sallallahu alayhi wa sallam. Two principles and the biggest proof you need for
them is Shahaadatayn. Firstly, Laa Ilaaha Illallah to do it for Allah. Secondly,
Muhammadur-Rasoolullah to do it on the path of the Prophet Muhammad sallallahu
alayhi wa sallam.
There are those who make that which is permissible into Haraam, and what is Haraam into
permissible. Those who do that and those who follow them that is one of the ways of
having Ibaadah to other than Allah. You remember the Hadith of Adee Ibn Haatim when he
heard the Prophet sallallahu alayhi wa sallam reciting:

: ...
They (Jews and Christians) took their Rabbis and their monks to be their lords besides Allah
(by obeying them in things which they made lawful or unlawful according to their own
desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of
Maryam, while they (Jews and Christians) were commanded [in the Tawraah and the Injeel)
to worship none but One Ilaah (God - Allah). (Surat at-Tawbah: 31)
When he heard that, to his mind what was meant by worshipping is that it is bowing and
prostrating to someone else, supplicating and sacrificing. That is what came to his mind, but
the Prophet sallallahu alayhi wa sallam informed him that their obedience to their Rabbis
and monks in forbidding that which is permissible and permitting that which is forbidden
was a form of worship, because they made their Rabbis and monks partners to Allah in
obedience and in ordaining the law.
Other more common ways where Ibaadah is dismissed to Allah is to know that everything in
the universe could not harm you if Allah did not will it. It is to know that everything in the
universe could not help you, unless Allah willed it. Ibaadah is not only Salah, Hajj, fasting and
Umrah like many think, but your obedience to your parents is Ibaadah just like Hajj and
Umrah. Leaving Riba and Zina is also Ibaadah. Your love for the sake of Allah and your hate
for the sake of Allah (your Walaa and Baraa) is all included in Ibaadah. Today some think
that when you leave the Masjid, you leave Islam behind your back at the doorsteps. That is
the thinking of a Jewish mentality and one of the reasons they went astray.
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...
: ...
Then do you believe in a part of the Scripture and reject the rest? (Surat al-Baqarah: 85)
Allah reprimanded them and rebuked them for doing that.
WHY DID ALLAH ORDER US TO WORSHIP HIM?

Some today say why do we worship Allah? Allah does not need us as you say, but why do we
worship? You tell us in a lecture that Allah does not benefit from our obedience and does
not get harmed from our sin, He is independent and He is Sovereign, but then you come up
and say you have to worship. Why do we worship if He does not need us?
ALLAH DOES NOT BENEFIT FROM OUR OBEDIENCE AND HE IS NOT HARMED BY
OUR SINS
Rest assured and know for a fact that if the entire universe left Ibaadah, Allah is Ghanee.

:
O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and
needs), Worthy of all praise. (Surat Faatir: 15)
He does not benefit from our obedience, nor does He get harmed from our sins. Keep that
as a fact. His kingdom does not get more by the entire universe thanking, praising and
glorifying Him, nor does it become any less with the Shirk of the Mushrik or the sin and the
slander of those who curse and slander Him, by claiming that He has a son or in any other
way or form. It does not become any less with that.
In Sahih Muslim, the Hadith al-Qudsi. O My servants, you sin by night and by day and I am
here to pardon your sins, therefore seek forgiveness from Me so I may grant you pardon. O
My servants, you can neither do me any harm nor can you do me any good. O My servants,
even if the first amongst you and the last amongst you and the whole human race of yours
and that of the Jinn became as pious as the most pious heart of anyone amongst you, it will
not add anything to My power or My kingdom. O My servants, if the first amongst you and
the last amongst you and the whole human race and then the Jinn tagged along with you
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became as wicked as the most wicked heart of anyone amongst you, it would not decrease
anything from My power or kingdom.
It is all summed up in one verse.

:
O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and
needs), Worthy of all praise. (Surat Faatir: 15)
There is two types of being poor or in need to Allah. The first one is the universal poverty or
need to Allah. The biggest, strongest, wealthiest and most arrogant Kaafir is in poor need of
Allah. He needs the sun, he needs the land and he needs the oxygen. This is called Idhtiraari
(( )by force). That is what is mentioned in this verse:

...
:
While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly.
And to Him shall they all be returned. (Surat Aali Imraan: 83)
They are in desperate need of Allah.
The second one is Faqr Ikhtiyaari (
( )by choice), and we ask Allah subhaanahu wa
taaala to be amongst them. It is to have awe, humility and reverence to Allah. The more
you advance in your humility and lowliness to Allah, the richer you become with Allah. As
we say many times, never show arrogance in your Ibaadah. You are doing favours for
yourself, not for Allah.

:
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To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e.
the angels) are not too proud to worship Him, nor are they weary (of His worship). (Surat alAnbiyaa: 19)

:

To Him belongs whatever is in the heavens and the earth. All are obedient to Him. (Surat arRoom: 26)
If all humans and Jinns in the universe turn away from Ibaadah, the angels will continue to
worship Him, and He does not need the humans, the Jinns or the angels. Al-Bayt al-Mamoor
above the Kabah seventy thousand enter there every day and never return until the
Judgment Day.
And Musa said: If you disbelieve, you and all on earth together, then verily! Allah is Rich
(Free of all wants), Owner of all Praise. (Surat Ibraheem: 8)
There are many other verses like that in the Quran.

...
:
But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the
earth, and Allah is Ever Rich (Free of all wants), Worthy of all praise. (Surat an-Nisaa: 131)
: ...
If you disbelieve, then verily, Allah is not in need of you. (Surat az-Zumar: 7)
All I mentioned so far is to show you how low me and you are to Allah subhaanahu wa
taaala, how desperate and poor we are to Allah subhaanahu wa taaala, and how we
worship Him while we desperately need Him and He does not need us, Jalla Fee Ulaah (
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) . Now let us answer the question the wisdom behind us worshipping Allah if He
does not need us and does not need our worship, nor does He need the worship of the Jinns
and even the worship of the angels He does not need.
IBAADAH IS A RIGHT OF ALLAH UPON US

First of all, Allah has a right over us. That is part of our belief in Allah, in His name and in His
qualities and attributes. He loves to be worshipped and glorified, and you and me have to
give Him His right over us. You find that kings in this world love matters and hate matters.
Allah has the most supreme examples.
: ... ...
And for Allah is the highest description. (Surat an-Nahl: 60)
Allah loves that His slaves worship Him and glorify Him.
In Sahih al-Bukhari and Muslim, Hadith Muaadh:

: :
:
:
:

:
:

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In this long Hadith, let us just take the point for this class. The Prophet sallallahu alayhi wa
sallam was teaching Muaadh. Muaadh was riding on a donkey with him and the Prophet
sallallahu alayhi wa sallam takes the time to teach him. He was teaching him the right of
Allah over us, and rights Allah put upon Himself that He will give us if we do the conditions
that He tells us. Muaadh never said this Hadith to anyone except on his deathbed. That is
because the Prophet sallallahu alayhi wa sallam told Muaadh not to spread it for fear that
it had so much hope in it that people may slack off on their deeds, depending on the great
hope that Allah gave us in this Hadith. The Hadith is that Allah has a right upon us that we
must worship Him without Shirk. It is normal and not surprising that Allah has a right over
us. That is normal. What is astonishing and amazing is for people to renegade against the
right of Allah upon us. That is what is amazing.
People do a small favour for you and you never forget it for the rest of your life. In Madinah
I had a teacher who taught me Quran as a child. When I returned to Madinah, he was
teaching in the Masjid an-Nabawi by the doorway where the Prophet sallallahu alayhi wa
sallam said in his farewell words, close all the alleys leading to the Masjid except my alley
and the alley of Abu Bakr. It is still known until today. I was occupied in the university classes
and plenty of private classes, and I did not have time to go to him. In the last four months I
had in Madinah, I went to him to seek additional Ijaazah in the Quran. He took out a piece
of paper, he wrote my name down and he said come back and see me in three years if I am
still alive. I said but Shaykh, I am only going to be in Madinah four more months and I am
going to be done. Inshaa Allah I am going back to my country. My father told me to get an
Ijaazah from him no matter what it takes. He told me that Ijaazah from him is more
important to me than the degree you are going to get from the university. Wallahi he said
that. He had a high chain Ijaazah and he was one of the teachers of al-Hudhayfi, and more
importantly he was among the best Quran teachers possibly of our time. Rahmatullahi
Alayh.
He said he cannot do anything, so then I got my father involved and I told my father to call
him, and that is how I got most of my private classes with many of the Shuyookh there. He
agreed if his students agree. He told my father if my students agree then I will do it, because
everyone had a set time. He asked them would you be willing to take a little bit of time out
so we can get Ahmad involved and they all agreed. Jazaahum Allah Khayr. It may be
something simple and it may be something big. That was nearly twenty years ago and I
never forgot it, nor did I forget what his students did when they all agreed to give me a
portion of their time. Possibly for twenty years, I do not remember a day I do not make
Duaa for him and them unless I forgot. Even very recently, I was checking to send him a gift
and I found out that he died three years ago. Rahmatullahi Alayh. So people who do a little
bit of good for you, you cherish that from them. What about Allah?
: ...

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And if you would count the graces of Allah, never could you be able to count them. (Surat
an-Nahl: 18)
You could never count the blessings of Allah over you. You in yourself. You and your skull
and how it was perfected. Your eyes, your eyelids and your eyebrows. Your neck and your
heart.
And on the earth are signs for those who have Faith with certainty, and also in your own
selves. Will you not then see? (Surat ath-Thaariyaat: 20-21)
You read about the eye and how it was slanted inwards in precision and perfection,
designed so no sweat will go in it. The doctors say that. I read it in an article once. Just go
down from the top of your head to the bottom of your feet, and there is blessing after
blessing that you could not count. That is just in yourself, so take all the blessings from the
cradle to the grave. You could not count it.
Leave everything and just look at the blessing of Islam.
They regard as favour upon you (O Muhammad sallallahu alayhi wa sallam) that they have
embraced Islam. Say: Count not your Islam as a favour upon me. Nay, but Allah has
conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.
(Surat al-Hujuraat: 17)
It is a privilege from Allah. It is a mercy from Allah.
So the first wisdom is that Ibaadah is a right of Allah upon us. It is His right over us.
IBAADAH IS FOR OUR OWN BENEFIT

Secondly, Ibaadah is for us. We do it for Allah but the benefit is really for us, not for Allah.
Allah is Raheem. The quality we mention to Allah the Most Merciful. Allah sent down one
of His mercies to His entire creation from the beginning of the creation to the end, and He
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saved ninety nine for the Judgment Day. He is Ar-Raheem and He is Ar-Rahmaan. From the
biggest aspects of His Rahmah is that He allowed us and taught us to worship Him.
Ibaadah is nourishing to the soul and to the heart. Your body and soul both need food to
survive. Your physical body needs air and water. You need food to sustain it and nourish it.
Your spiritual soul screams for needs as well, and that need is Ibaadah. It will be fulfilled
with Ibaadah. Only Allah knows the details of the soul, therefore its food and nourishment is
prescribed by Allah through His Messengers alayhimus-salaatu was-salaam. No way can we
live without it. Without Ibaadah, the hearts rust like metal. They wear out like clothes. You
spray the rust off by Ibaadah. You refurbish the heart by Ibaadah.
Ibaadah is means to take away your problems, so the benefit is for you. It brings you nearer
to Allah, so the benefit is yours. In every aspect of Ibaadah, there is a benefit for you in it.
And in every sin, there is harm for you in it. You are the one benefitting from it and the
verses by that are many in the Quran.
Whosoever does a righteous good deed, it is for (the benefit of) his own self, and whosoever
does evil, it is against his own self, and your Lord is not at all unjust to (His) slaves. (Surat
Fussilat: 46)
You do good, and it is for you. You are doing it for yourself.
...
:
And whoever is grateful, truly, his gratitude is for (the good of) his own self, and whoever is
ungrateful, (he is ungrateful only for the loss of his own self). Certainly! My Lord is Rich (Free
of all wants), Bountiful. (Surat an-Naml: 40)
You are thanking for your own good. It is only for your own good.
You worship Him because you are in desperate need from Him. That is another wisdom.
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generations. Is there any Ilaah (god) with Allah? Little is that you remember! Is not He
(better than your gods) Who guides you in the darkness of the land and the sea, and Who
sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any Ilaah
(god) with Allah? High Exalted be Allah above all that they associate as partners (to Him)! Is
not He (better than your so-called gods) Who originates creation, and shall thereafter
repeat it, and Who provides for you from heaven and earth? Is there any Ilaah (god) with
Allah? Say, Bring forth your proofs, if you are truthful. (Surat an-Naml: 62-64)
Your worship of Allah is an honour for you. The benefit is for you. You honour yourself by
being a slave of the Creator of the universe, because when you become a slave of Allah and
worship Him, you are not a slave for anything else. Ibaadah is to benefit you and not Allah.
O mankind! Worship your Lord (Allah), Who created you and those who were before you so
that you may become Al-Muttaqoon (the pious). (Surat al-Baqarah: 21)
Your benefit from your worship is Taqwa.
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: ...
Recite (O Muhammad sallallahu alayhi wa sallam) what has been revealed to you of the
Book (the Quran), and perform As-Salat (Iqaamat as-Salat). Verily, As-Salat (the prayer)
prevents from Al-Fahshaa (i.e. great sins of every kind, unlawful sexual intercourse, etc) and
Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc). (Surat alAnkaboot: 45)
Your Salah benefits you because it deters you from disbelief, polytheism, every evil wicked
deed and even bad manners.
: ...
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and
invoke Allah for them. Verily! Your invocations are a source of security for them. (Surat atTawbah: 103)
Your Ibaadah of Zakah is to purify and sanctify you. You! Us! For us!
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CLASS TWENTY FIVE

We are at the heart of the book in this twenty fifth class of Al-Usool Ath-Thalaathah. We are
in the beginning of the main chapter of the book (Chapter Three).

We stopped off at:

Making the religion purely and sincerely for Him.
We are going to stay with that statement because it is an essential statement. Inshaa Allah
we will devote this entire Halaqah to it.
IKHLAAS
To worship Allah alone and make religion only for Allah. Mukhlisan ( )means purely
and sincerely. Lahu ( )means for Him alone. The Haa in Lahu refers to Allah and for Him
means for Allah. Ad-Deen ( )is religion and it actually refers to belief, to actions and to
sayings.
In the grammatical context, Mukhlisan is referred to as a Haal (). A Haal is the
equivalent of circumstantial accusative. That is what it is in English. A Haal describes the
circumstance under which an action takes place. That is the definition of a Haal. So over
here it means during your worship, you worship Allah alone. During your life, you make your
religion sincerely and purely for Allah subhaanahu wa taaala. A life with no Shirk. Mukhlis
( )is sincerity and it encompasses sincerity in everything that falls under Laa Ilaaha
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Illallah Muhammadur-Rasoolullah. Al-Ikhlaas ( )means to purify. What is meant

here is that by his worship, the person intends and desires the face of Allah and to reach
Jannah. A person does not worship anything along with Allah. Not an angel, a Prophet nor a
Messenger.

:
Then, We have inspired you (O Muhammad sallallahu alayhi wa sallam saying): Follow the
religion of Ibraheem Haneefa (Islamic Monotheism - to worship none but Allah) and he was
not of the Mushrikoon (polytheists, idolaters, disbelievers, etc). (Surat an-Nahl: 123)
And then We revealed to you O Muhammad that you should follow the religion of Ibraheem
who was a Muslim upon the true religion, and was not among those who worshipped idols
and associated partners to Allah subhaanahu wa taaala. So it is the pure religion to Allah.
One of the antonyms of Ikhlaas is Riyaa (( )insincerity). It is more commonly known or
widespread on our tongues as show off. For example, showing off in reading Quran, in
Dhikr, in Salah, in learning or in teaching. In this classroom setting, if you come to the
classroom for show off or I come here for show off. Also in Jihaad or Ibaadah. People do that
to gain praise and be thought of in a good way. Insincerity has many different types and we
want to go through those types.
DEFICIENCIES IN IKHLAAS
THE FIRST SCENARIO
The first scenario of insincerity is one who enters Islam or his entire Islam is based on Riyaa.
That is Kufr. That is what we call the major Nifaaq.
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And a party of the people of the Scripture say: Believe in the morning in that which is
revealed to the believers (Muslims), and reject it at the end of the day, so that they may
turn back. (Surat Aali Imraan: 72)
So their belief was for worldly gains and it was insincere. That is the first one and that is Kufr
one who enters Islam based on Riyaa or all of his Islam is only for Riyaa.
THE SECOND SCENARIO

The second scenario is to show off in matters that if one abandons them, it is Kufr. He has
Riyaa in all those matters. For example Salah, meaning all of my Salah from beginning to
end, every part of it, all of it as a whole and every one of them is Riyaa. The ruling on that is
what Ibn Rajab said in Jaami Al-Uloom Wal-Hikam (
) :

He said this type of show off is nearly impossible to come from a believer.
So the second one is one who does Riyaa (as a whole and in detail) in matters that if one
leaves them, it is Kufr.
THE THIRD SCENARIO

The third scenario is if the overwhelming majority of ones actions are insincere and for
show off. That is the style of the hypocrites. Allah said pertaining to this:
...
...
:
And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of
men. (Surat an-Nisaa: 142)
So if the overwhelming majority of ones deeds (all of it from beginning to end) are for
Riyaa, it falls under this category (the category of Nifaaq).

...
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:
And be not like those who come out of their homes boastfully and to be seen of men. (Surat
al-Anfaal: 47)
These are aspects of the Munaafiqeen. A more practical example that falls under this
scenario is rulers who govern by other than Islam. They replace the entire Shareeah with
another of their own, but then show off for political purposes or for some gain. They show a
little bit of Islamic significance for the ignorant and the bird-brained. They change the
Shareeah and replace it. They officially promote, spread and sponsor interfaith, give their
Walaa and Baraa to the enemies of Allah, and then build a little couple of Masjids or pass
out a couple of Qurans and say look what we do. That can only fool the bird-brained
people, not a generation raised on Tawheed. It can only fool traitors and the bird-brained,
but not a generation well-founded and rooted on Tawheed.
Another example is what secularists do. The ideology of the secularists is not Islam, but they
will put a touch, smell or scent of Islam in their Kufr founded ideology as an appearance, so
that people will accept them or for other purposes and so they will not be rejected. It is the
same with those who embrace the new religion the Western Islam. That is a religion and
that is not Islam. That is a Western Islam and that is a religion in itself. We embrace and
submit to the pure unadulterated Islam (Millat Ibraheema Haneefa). Others choose a
different brand of Islam which is called the Western Islam, but then you will see they will
put a touch or smell of our Islam in it to fool the bird-brained. That will only fool people who
are not well-founded, rooted and established on Tawheed.
All of that is deficiency in Ikhlaas. Those three scenarios are deficiencies in Ikhlaas and they
are between Kufr and Nifaaq. If ones overwhelming majority of their Ibaadah is to be seen
by men, then it falls under this category of Nifaaq like Ibn Rajab Rahimahullah said.
THE FOURTH SCENARIO

The fourth scenario is having Riyaa (insincerity) in matters of Ibaadah where if you leave
them, it is not considered Kufr. It is the opposite of scenario number two. Matters where
leaving them is not Kufr, but someone has Riyaa in them. This category is the small Shirk.
That is the small Shirk (the minor Shirk) that opposes Ikhlaas. We spoke about the minor
Shirk and the punishment when one stands before Allah, and I gave you the dispute on that.
We took the Duaa to seek refuge in Allah from that minor Shirk and you can refer to it back
there. We do not want to repeat to preserve time, but there is other matters that we can
talk about.
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In this category, leaving a Naafilah is not like leaving a Fardh in the second scenario. That is
why they are in different categories. Leaving Salah falls under the second scenario, which is
the major Riyaa. This one is about Nawaafil for example. Here it is non-obligatory matters
or matters that if one leaves them, it is not considered Kufr. Let us assume for example
Riyaa entered ones Niyyah in something that is not obligatory and if you left it, it is not
Kufr. He really devoted his worship to Allah, and then the Shaytaan came to him. This fourth
scenario has many forms.
CATEGORY 4A
The Shaytaan came to him and he started getting insincerity. If he rejects and resists it,
fights and fends it off, he is not harmed nor sinned at what the Shaytaan whispers and
instigates to him.

The famous Hadith you all know in Sahih al-Bukhari. Allah forgives my followers of what
their souls may whisper to them or suggest to them, as long as they do not act on it or speak
of it.
So it is just whispers and this person fought the whispers. Ibn Rajab said if he does not let it
find its way to him, it will not harm him. Meaning if he resists it, it will not harm him. In fact,
he may get reward because he is resisting the Shaytaan.
CATEGORY 4B
He lets the Riyaa go on without resisting or fighting it. He does not fight the show off or the
insincerity. Now this one is disputed. Keep in mind that all of the fourth category is one who
started his act sincerely, but the whispers came to him. This reminds me of a story Ibn alJawzi mentioned in Akhbaar Al-Hamqa Wal-Mughaffaleen (
) . He said
the people walked into a Masjid and saw a man praying so good and how long his Salah was.
He heard them talking about him, he looked to the side of him as he was making Salah and
he said I am fasting too. But here in this scenario, it is someone who did not go that far.
4A is someone who resisted that. The Shaytaan came to him, the insincerity came to him,
the whispers and thoughts came to him, and he fought it. He initiated that Ibaadah totally
for the sake of Allah, but the whispers came to him and he fought it. We said that it will not
affect him. In fact, he most likely will Inshaa Allah get reward. 4B is one who did his Naafilah
for the sake of Allah then got the whispers, but did not resist it. We said there is a dispute
here.
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Ahmad, Ibn Jareer at-Tabari and al-Hasan al-Basri said Inshaa Allah his deed will be
accepted, and they mention the Hadith that is Mursal in Sunan Abu Dawood:
:

:

This Hadith is Mursal in Abu Dawood. The Prophet sallallahu alayhi wa sallam was told all of
Bani Salamah fight. Some for Dunya, some to aid their friends, and some fully for the sake of
Allah. The Prophet sallallahu alayhi wa sallam was asked which is the martyr? He said all of
them, and this is what this group said.
Now that is for one who did Jihaad initially for the sake of Allah. That initial intention was for
the sake of Allah, but it was tainted afterwards with other matters (the matters that we
mentioned). Ibn Jareer said the dispute is for actions that are all tied together like Salah,
Siyaam and Hajj. Salah is not proportional. It starts with Allahu Akbar and ends with AsSalaamu Alaykum Wa Rahmatullah. The dispute of the Ulamaa in 4B is in matters like Salah
or fasting. You start for the sake of Allah then your intention changes or the whispers come
to you, but you cannot stop Salah. Salah is not stoppable, breakable or proportional. You
cannot stop your fasting and it is not proportional. This is where the dispute lies.
That which is not tied together and is proportional if the insincerity seeps in, you start over
and you renew your intention. For example, recitation of the Quran, Dhikr, giving charity,
teaching or learning. Ibn Jareer is saying if the deed is breakable and proportional. Like
glorifying Allah if I am doing Tasbeeh, I get to fifty five and my Niyyah gets affected, I can
stop and renew my Niyyah. There is no problem there and that is not disputable. I am
reading Quran and I start for the sake of Allah, but as I read a few pages a man walks in and
my Niyyah is gone. I stop and renew my Niyyah. I must renew my intention.
Sulaymaan Ibn Dawood al-Haashimi said I give a talk sometimes and my intention changes.
He gives a talk like we are doing today. He said my intention changes, so I have to renew my
intention several times in one teaching setting. He stops in the class, renews his intention
and goes on. That is how pious they were. That is not applicable for example in Jihaad,
because Jihaad starts at the line and you do not leave until the battle is over. It does not
apply to Salah because Salah starts with Allahu Akbar and ends with Tasleem. You cannot
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renew your intention in the middle of these. Hajj starts with one Shaeerah and it goes on
until one shaves his head, and even after that. It is not breakable.
Even though it is disputed, if Riyaa kicks in one and he does not resist nor fight off the
whispers of the Shaytaan or what he thinks of and he lets it flow freely, the correct opinion
is the action is void. That is the correct opinion because of the Hadith of Abu Hurayrah:

In Sahih Muslim. Whoever does an action for the sake of someone else as well as Mine, I will
leave him with whoever he associated with Me, meaning he will not get any blessings for
that deed.
Like I said it is disputed, but because of this Hadith it is more likely that his deed will not be
accepted, because he did not fight off the whispers or the thoughts. This is Riyaa in nonobligatory matters or matters that if you leave them, they will not negate your Deen. 4A is
one who resists it and 4B is one who does not resist it.
CATEGORY 4C
4C is after the deed. After the deed, something comes to him about the deed which causes
him to doubt his sincerity. That does not affect your deed if it is after the deed. Why?
Because Riyaa is what is in an action. Remember what we said earlier when I gave you the
grammatical context I said it is a Haal. It is during or before, not after.

Feehi (( )in it). Whoever commits a Shirk, and the word is in it in the deed itself. This
happening afterwards does not affect the deed.
DOES PRAISE OF PEOPLE NEGATE ONES IKHLAAS?

It does not negate ones Ikhlaas because of the Hadith in Sahih Muslim:
:

:
:

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This is the point:

A man told the Prophet sallallahu alayhi wa sallam that a person does a deed of good and
then people thank him, praise him and speak good of him. The Prophet sallallahu alayhi wa
sallam said that is the early glad tiding of a believer. That is the point of this Hadith. It means
Allah put in the hearts of the believers acceptance of that person, what he did, what he said
or the deed that he did, and that is the early sign that Inshaa Allah it is accepted. Had it
negated his deed or had it been insincerity, the Prophet sallallahu alayhi wa sallam would
have pointed it out, but he said:

Ibn Rajab Rahimahullah said if one does a sincere act, then Allah grants him acceptance
after by people praising him, and at the same time his heart becomes happy that the
believers like what he did. He led Taraweeh and they liked the way he led Taraweeh or
whatever deed he did. That does not affect his Ikhlaas or sincerity as Ibn Rajab said. That is
also the opinion of Imaam Ahmad, Ishaaq Ibn Raahawayh and others.

:
:

:

A man asked the Messenger sallallahu alayhi wa sallam about someone who does a secret
deed or a sincere one, the people then see after he does the sincere deed, and he likes that
people know about it after. The Messenger sallallahu alayhi wa sallam said you get two
rewards.
)
( )
)
The Prophet sallallahu alayhi wa sallam said the first deed is for your sincerity because you
did it solely for the sake of Allah. You did not care about the people, but you get another
deed on top of that after people knew. You did not care about them, you did not do it for
them and you did not even think about them, but afterwards they came and knew about it.
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Then you get the reward for people knowing about it and imitating, following and mimicking
you.
THE FIFTH SCENARIO

The fifth scenario is let us assume someone leaves a matter for the sake of people. Is that
Riyaa? The previous scenarios were that he does it, but this one is that he leaves it. He fasts
Mondays and Thursdays, but people find out so he leaves it. They walk into the Masjid and
he is reciting Quran from memory or he has a nice voice, so he stops his recitation. Does
leaving deeds for fear of Riyaa fall under Riyaa? There are two opinions by the Ulamaa on
this. If it is a Waajib matter, then it is Riyaa and more because leaving a Waajib is a sin. You
cannot leave it for people. This part is clear. You cannot leave a Waajib for people. You have
to work and struggle with your intention.
The dispute is if it is Sunnah. The first camp said it is not Riyaa to leave it. If it is a Sunnah
matter, then he can leave it and it is not Riyaa. In Tuhfat Al-Ahwadhi (
), at-
Taybee said there is proof on reciting out loud and proof on reciting low. We have Hadith
that go both ways. We combine between the proofs by saying one who fears Riyaa can do it
silently or should do it silently, and if he does not fear Riyaa then he does it out loud. That is
one opinion. The second opinion is that leaving a matter for fear of Riyaa is Riyaa. AlFudhayl Ibn Iyyaadh Rahimahullah has the famous quote, like in Shuab Al-Imaan (
):

Leaving a deed for the sake of people is in itself show off, and he went on to say doing it for
them is Shirk.
What one should do is do the deed and resist the Riyaa, and he will get more reward Inshaa
Allah for resisting the whispers. In Talbees Iblees (
)by Ibn al-Jawzi, al-Haarith
Ibn Qays radhiallahu anhu said:
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If the Shaytaan comes to you while you are making Salah and whispers to you that you are
doing it for Riyaa, he said make it even longer. Fight the temptation of the Shaytaan and
make it even longer.
In Sharh At-Tareeqah (
), he said from the traps of the Shaytaan is that one may
meet people who are not at his level of Ibaadah. They do not make their Salah at night or
they do not do Ibaadah that he does. The Shaytaan will whisper to him that you should not
do it yourself. You should not do your Tahajjud, you should not do your Quran and you
should not do your Duaa because it is going to be Riyaa. Then he will leave it, and he said
that is wrong.
The correct of the two opinions on this is most definitely that one should not leave a deed
for fear of Riyaa. That is the correct opinion. However if one leaves a deed for people, is
that Riyaa? You really cannot call that Riyaa. It depends on the intention of the person. At
times it may be, and at times it may not be. The summary is do not leave a deed for people.
Do the deed and fight the whispers. Leaving the deed is not Riyaa unless there is something
in the intention that makes leaving it Riyaa. That is the summary.
When show off comes knocking on your heart and whispers come to you, remember that if
you get in a problem or situation in this life, you will see nearly everyone walk away and give
you their back. Even Ulamaa from older times struggled and suffered from this. You will be
lucky if some of your family stick by you. Remember that. Are those people worth doing a
deed for or leaving a deed for? Who are they? Who are they when they are not going to be
next to you in hard times and difficult times when you desperately need them in this world,
and more importantly when you stand before Allah, are any of them going to be there? That
is one of the best ways to fix your Niyyah and your Ikhlaas to Allah.
THE SIXTH SCENARIO

The sixth scenario is another common scenario. Someone does not do a deed but people
are around him and they fasted, so he fasted. They said oh we are going to fast because
tomorrow is Monday, so he fasted. He stays with them, they are roommates or something
and he did it. Or for example they do Iftaar, he is sitting with them and they say come on let
us go to Taraweeh. He does not usually go to Taraweeh, but he ends up going with them.
That is not Riyaa.
Listen to this Hadith by Handhalah. He said I found Abu Bakr or Abu Bakr found me and
asked how are you doing Handhalah? And Handhalah said I feel like a hypocrite. Abu Bakr
said Subhan Allah. He was amazed at that statement, but look at what happens later in the
Hadith. Handhalah said when we are with the Prophet sallallahu alayhi wa sallam, he
reminds us of Jahannam and Jannah. And when we leave, we leave and go play with our kids
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and our family and forget a lot. He is explaining to Abu Bakr. Abu Bakr said Wallahi that is
true, I feel the same. Let us go to the Prophet Muhammad sallallahu alayhi wa sallam. They
told that to the Prophet Muhammad sallallahu alayhi wa sallam. The Messenger sallallahu
alayhi wa sallam said by Allah, if you were to remain on the status that you are on while you
are with me, the angels would shake your hands in the alleys and in your houses. But one
hour and one hour, meaning one hour intensive Ibaadah and study, and then take a break
for another hour. You have to take a break. He told them that the Imaan is not going to be
at the same level. The Ibaadah is not going to be at the same level.

: :

:
! :

: .

:

:
!
: !

:
.

! !
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!
The point is he was saying that during Halaqaat with the Prophet sallallahu alayhi wa
sallam, our Imaan is boosted. They remember Jannah and Jahannam, their deeds are much
more and their Imaan is strong because he is with the group. Then he goes back and plays
with his kids and his family, and his Ibaadah and his Imaan is at a lower status. The Prophet
sallallahu alayhi wa sallam did not consider him a hypocrite as he thought about himself
radhiallahu anhu. Rather, he considered it normal. That is a normal way. That is not Riyaa
in itself. When you are with the companionship of righteous people, your Imaan goes up
and your deeds are more. That is why you are encouraged to choose the right friendship. So
that is not a deficiency in Ikhlaas right there.
THE SEVENTH SCENARIO

The seventh scenario is doing Ibaadah purely for Dunya, or Dunya and Deen mixed together.
Let us take it by examples. It will become clear by examples. If one goes to Hijrah just for
Dunya, that is minor Shirk. If one does Athaan just to get the paycheque from the Masjid or
from the government at the end of the month, that is minor Shirk. If one teaches Islam
purely for the paycheque, that is small Shirk. If one visits relatives and upholds the ties of
kinship just for wealth or personal gain, that is small Shirk. If one is studying Islam just to
bank off of it in the future, it is a minor Shirk. Note, we carefully said in each of those
examples that it is purely for worldly purposes. The whole deed was for worldly purposes.
That is pretty clear. Now let us take something different.
We just said right now about someone who did Hijrah for Dunya and not for Deen. That is
small Shirk. The opposite of that is someone who did Hijrah to a Muslim country for the sake
of Allah, and that is reward. He wants his kids to grow up in a Muslim country. That is
reward and that is Hijrah. The third scenario is that he mixes the intention he wants Deen
and Dunya. He wants to make Hijrah to a Muslim country, he wants to live among the
Muslims, but he also wants a job. That happens a lot to many brothers who travel to Muslim
countries. Now the problem is with the third one where he mixed his intention, and that
depends on the percentage. If it is eighty percent for Allah and twenty percent for the job, it
is not Shirk. If the majority of the percentage is for Allah, it is accepted Inshaa Allah and he
will get reward Inshaa Allah. He is not going to get the reward of the one who did it one
hundred percent for Allah. The reward may diminish. Eighty percent for Allah and twenty
percent for a job is not like one who did it one hundred percent for the sake of Allah. He is
not looking for a job there.
What is the proof on that? In Surat al-Baqarah when Allah talks about Hajj, He permits those
going to Hajj to seek trade. They are going for the sake of Allah to do Hajj, but He permits
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them. He said there is no sin on you if you seek the bounty of your Lord. The bounty of your
Lord here is trading during Hajj (business deals). There is nothing wrong with that.
: ...

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading,
etc). (Surat al-Baqarah: 198)
If one went purely a hundred percent for that Hajj and one took a few things to sell over
there, both get reward but not the same reward. If the majority of the intention was for
Allah but there was less than fifty percent for worldly matters, Allah will Inshaa Allah accept
it with of course a diminished reward.
Now let us assume the intention was right at the middle fifty percent for Allah and fifty for
the job. This is different. This becomes minor Shirk because of the Hadith:

The Prophet sallallahu alayhi wa sallam rebuked someone by saying you make me equal to
Allah? He made that equal to Allah. He did not give Allah the overwhelming majority. When
his Hijrah was fifty percent for Allah and fifty for the job, he made it equal to Allah. He made
the job equal to Allah unlike the previous one, which was for example eighty percent and
twenty percent.
In Sahih Muslim:
:

The proof on that is that the Prophet sallallahu alayhi wa sallam said if the soldiers go and
fight and they gain some booty (they gain some wealth), two thirds of their reward is
hastened to them in this life. But if they go and fight for the sake of Allah and return without
anything, they get the full reward.
Ibn Umar used to say if one goes to Jihaad for the sake of Allah and ends up getting booty or
wealth, there is no problem with that. But to only go for money or worldly purposes, that is
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not accepted. We take analogy on that, so likewise is the matter we did on Hijrah, Hajj or
other matters. Al-Awzaaee and Imaam Ahmad had similar opinions to what I just said.
Keep those seven scenarios in mind, write them down and look over them. Pay attention to
them and work on them, but now let us talk about Ikhlaas in seeking knowledge.
IKHLAAS IN SEEKING KNOWLEDGE

Seeking knowledge and Ikhlaas are intertwined. You will not have Tawfeeq in seeking
knowledge without Ikhlaas. When you study, you apply and you convey this Deen, you need
the aid and help of Allah in that honourable task of both learning and teaching. You lack
Ikhlaas in seeking knowledge and teaching Islam, and Allah will render you on your own.
What students of knowledge need to keep in mind is when we have a deficiency in Ikhlaas,
our punishment is worse than anyone else. If we attribute ourselves, we try and we ask
Allah subhaanahu wa taaala to be students of knowledge, then if we do not fix our
intentions, our punishment is worse. Allah subhaanahu wa taaala chose you as a student of
Ilm to honour you with that Ilm. Allah honoured you with that and Allah gave it to you. A
student of Ilm should walk around feeling they have a crown of honour on their heads from
Allah subhaanahu wa taaala, because they were chosen by Allah to absorb and convey this
message, so they cannot have any deficiency in Ikhlaas.

Whoever Allah wants good in, He will grant him knowledge of the Deen.
The opposite meaning (Mafhoom al-Mukhaalafah (
)in Arabic) is whoever
Allah does not want good in, He will deprive him of this knowledge. That is why you see
many people deprived. Some people are so eager and they come and want to study, but
after the first two or three classes they are gone. Allah did not want any good in them. Allah
chose to honour you with this noble task and if you have any deficiency in your Ikhlaas, then
you chose other than Allah or gave a percentage to other than Allah. Is that a just way of
dealing with Allah? Allah chose you to honour you. He chose you. He could have chosen
other than you, and you choose other than Allah with that which He chose to honour you
with?
The punishment comes worse in a student of Ilm. Who is the first one to go to Jahannam?
Wal-Iyaathu Billah. An Aalim, a Qaari and a Mujaahid. One of the most horrific Hadith for
us is this Hadith that makes the hairs stand on end, Wallahil-Adheem. He learned, he is
knowledgeable, he studied and he had knowledge, and that gets him to Jahannam walIyaathu Billah. He learned and he taught to be called an Aalim or for worldly gain. People
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gave him respect, they gave him a title, they honoured him because Allah honoured him
with that knowledge, but he chose worldly gain. The second is a reciter who recited so
people can say he is a reciter, look at his voice and look at how he memorises the Quran.
The third is a Mujaahid who fought to be called a hero.
In all of them, the intention was the deficiency. People looked up to these three categories
because they are among the best categories. Ordaining the good and forbidding the evil,
reciters who recite and teach, and those who defend this Ummah they are the purest
Ibaadaat and that is why they are the first to enter Jahannam (wal-Iyaathu Billah) with
deficiency in Ikhlaas. A sincere Mukhlis who is sincere in being an Aalim, a reciter or a
Mujaahid gets among the highest ranks in Jannah. If Allah gives the sincere Mukhlis the high
ranks in Jannah, then the opposite is true in that one who negated the Ikhlaas in those
matters will be punished most severely in Jahannam. They are the first to go to Hell if they
lacked sincerity. The opposite is true those who fix their sincerity are among the first to
enter Jannah and get the highest levels in Jannah. Those who did not are first in Jahannam
and in the bottom of Jahannam.
If I had a friend, student or a brother, I brought him close to me and then he betrayed me, is
that not worse than a stranger or an enemy betraying me? No doubt about it. Remember I
tweeted upon my release that at the end, we will remember not the words and torture of
our enemies, but the silence and betrayal of our friends. Betrayal from a close one is much
more hurtful, whereas sometimes you care less about what comes from strangers or
enemies. In fact, you expect it. No matter what they do, you expect it and more. Allah
subhaanahu wa taaala honoured you with knowledge, so man up to the task with sincerity.
He brought you near Him in this Ibaadah and in this honourable task, so do not betray it
with insincerity. Do not be one who gives Allah his back and people his face, after he was
honoured with knowledge. When you give sincerity to other than Allah, that is just like you
giving your back to Allah. He gave you that knowledge, and you gave your back to Allah and
your face to people who did not give you that knowledge.
This is a matter that we need to work on day and night. You will find with more Ikhlaas, the
Barakah becomes more and more. The Barakah will be in your life and in your knowledge.
Every aspect of your life will have Barakah in it with sincerity in Talab al-Ilm. You will find
that a Taalib Ilm who is sincere, Allah will give him Barakah in his life and his wealth. You
will find a Taalib Ilm who may not have for example maybe twenty dollars, yet people
perceive him to be wealthy. Allah blessed him. Allah gave him Barakah in his knowledge, in
his wealth and in his happiness in his life. With proper intention, Allah (Ash-Shakoor)
showers one with sweetness in his heart and blessings in this life before the next. And that
is the meaning of Ash-Shakoor the Most Appreciative. With sincerity comes Barakah in
knowledge. When one is sincere, you will study and absorb more. You will feel that with
sincerity. The same book you have been studying or the Quran you have been reading for
so long when you work on your sincerity, Allah will open your mind to deeper meanings
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you never thought of before. It is the same book, so what is the difference? Sincerity
(Ikhlaas). That is why you get astonished at how the older Ulamaa took lessons from verses.
You say how did they get that out of the verse?
The point is clear your intention in this path. Every word you say in Dawah why did I say
this? Why did I type this status? Why did I send that tweet? Every time. Sometimes you are
on social media, you are giving Dawah and you get slandered or you get dragged into an
argument or a debate. If you merely fear that your reply is in retaliation for your own person
and not for the cause that you were giving Dawah in, then back away and do not send it.
Complete silence for Allah is better than responding and quarreling that ends up being half
for Allah and half for personal gain. Do not worry about your person. Defend the cause, not
your person.
When knowledge is barricaded from sincerity or action, it becomes something one will
regret and its harm is more than its help. Knowledge was not meant to gain followers.
Knowledge was not meant to impress sisters or to marry a second and third and fourth wife,
or to get popular. Talabat al-Ilm are not rock stars and comedians. They are Talabat al-Ilm.
As the Salaf used to say when one used to seek knowledge, it became apparent on his
actions. You would see it on him. You would see it in his attitude and in his appearance once
they turned to knowledge. You could see the change for the better. That is what they mean.
Ilm is not something to play those games with. The first to go to Hell is an Aalim. WallahilAdheem, that is something to be taken seriously. That is not something to be taken lightly.
Be careful.
Do you know this Hadith that I just mentioned to you, which we say and we take so casually
is the Hadith that made Abu Hurayrah radhiallahu anhu fall unconscious in fear three times,
before he was able to say it. That Hadith about an Aalim entering Hell Abu Hurayrah tried
to tell that to someone and he fell unconscious three times before he was able to say it, out
of fear of his intention. In Sunan at-Tirmidhi, Shafee al-Asbahi (a Tabiee) said I went to the
Masjid and I saw people gathering around a man. I said who is this man? He said Abu
Hurayrah. I said that is Abu Hurayrah? He said I stood there until people left. When I was
with him alone, I said teach me a Hadith you fully comprehended from the Prophet
sallallahu alayhi wa sallam. He said:

What does Nashagha ( )mean? Nashagha means he took a deep sigh and he fainted
unconscious. He was about to say the Hadith, then he took a deep sigh and fell unconscious.
He said I will tell you the Hadith, then he fell unconscious. He awoke, he wiped his face and
said I will tell you the Hadith. Then as he was about to say this Hadith:
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He fell unconscious again. He took a deep sigh and he fell unconscious. He wipes his face a
second time, and then he falls unconscious a third time. Then he awoke and he was finally
able to mention this Hadith. Abu Hurayrah radhiallahu anhu feared that Hadith? I ask you
by Allah, what are we going to say today? That is something to analyse and look at. That is
why I told you we will devote a Halaqah to this topic today. Sincerity is not easy and it needs
a lot of work on it. If Abu Hurayrah radhiallahu anhu passed out three times fearing a
Hadith that has sincerity in it, Ahmad Jibril what should you say? Ahmad Jibril should be in a
coma right now. Wallahi that is true.

Narrated by Abu Dawood. Whoever studies knowledge and does not do so except for
worldly matters will not get the Arfal-Jannah (
). Arfal-Jannah is the smell of
Heaven.
We have to check our Ikhlaas day and night. Every detail of our path and every little tiny
deed that we do fix the intention. When one commits a sin, they get a black dot on their
heart wal-Iyaathu Billah, unless they wash it off with repentance.
:
Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to
earn. (Surat al-Mutaffifeen: 14)
One who does not wash it off will have a darkened heart and when it is dark like that, it
becomes like a cup that is upside down. You try to put water in it and it rejects the water.
That is why when you talk to some people, they are in one avenue and you are in one
avenue. Deficiency in Ikhlaas is very similar in that it starts small like those dots. The
deficiency starts in little matters. It starts like tiny hair strings that make a rope. A little
deficiency in Ikhlaas is like a hair string. If you do not get rid of that string by fixing your
intention and clearing your intention, washing your intention and making it pure, you get
another hair string like those dots, and another hair string. Before you know it, the heart is
swaddled in a tight rope of complete insincerity. Once that rope swaddles, that is the point
of no return or almost no return. That is when seeking knowledge becomes for fame and
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teaching is for money, prestige and to impress the community. A Daaiyah becomes known
more for his personal life, wealth and hotels that he goes in and out of, than his Dawah
itself. So clean the heart from those hair strings, before the rope swaddles your heart in
insincerity.
Pertaining to Ikhlaas, the heart has a face and it has a back. You can either face Allah with
your heart of Ikhlaas, or face people in worldly matters. It is one or the other. You cannot do
both because it has one face. If you face people in Ikhlaas, you gave Allah your back. If you
face Allah in Ikhlaas, you gave people your back in Ikhlaas and that is where you want to be.
That is where you want your heart to be. When one is in a noble task of learning and
teaching, he is walking on a thin line. There is no room for play. When you are walking on a
thin line suspended in air, do you sit around and play up there? Like they do in the circus. Do
they sit and play on the rope? You have to be walking on a thin line. One sees his followers,
one sees people who get listening to him, he starts to win arguments and debates or begins
to correct people, or even at times when someone is in the most noble duties he sees some
Karamaat of victory. At that point you cannot let your Ikhlaas relax, and that is what
happens a lot of the time. The tainting in Ikhlaas begins to seep in if one does not constantly
wash it out.
Look at the flipside of it all. We said the higher rank in Jannah goes to certain people those
who held themselves to a higher standard. If the first three to enter Hell are an Aalim, a
reciter and a Mujaahid, then the opposite is true. We always said Allah holds you to a higher
standard. The first to enter Jannah after the Prophet Muhammad sallallahu alayhi wa
sallam are the Messengers, because they are the heads of the Ulamaa. They are the heads
of the ones who ordain the good and forbid the evil. That is why the Ulamaa are called the
inheritors of the Messengers. The closer one is to them in his actions and deeds, the closer
he will enter Jannah after and right behind them and near them. If you want that high rank
and that honourable entry with the Messengers, you need to know that you are going to be
held at a higher standard. A standard so high that if you mess up, you will be the first to
enter Jahannam wal-Iyaathu Billah. Do you see how dangerous that is?
Sometimes Ilm, learning and teaching becomes a desire in itself for itself. It becomes like
food, water or even like sexual relationship. We do not have time but I can give you many
examples where it becomes an addiction for itself. Some people learn just to learn. It is an
addiction and joy. That is not why we learn. We learn for the sake of Allah and that is
another matter we need to purify our hearts from. Knowledge is joyful to learn, but we
learn for the sake of Allah (to fix ourselves and others). Our Messenger sallallahu alayhi wa
sallam taught Tawheed for thirteen years. Nooh taught them nine hundred and fifty years
worth of Tawheed (Laa Ilaaha Illallah). They knew Allah subhaanahu wa taaala chose them
for the task, so they remained firm with Ikhlaas on that task.
It would not be an exaggeration to say the majority of the problems of this Ummah come
from insincerity, especially of Talabat al-Ilm and Ulamaa. If me and you learn for the sake
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of Allah, we go about and teach for the sake of Allah (the pure unadulterated teaching) and
it is all for the sake of Allah, can you tell me where the tyrants are going to find so-called
Shuyookh to give them the free open Fatwa? Today some Ulamaa give a blank paper to the
tyrant rulers with the bottom of it signed and stamped. Go ahead and just write whatever
you want on the top. The tyrants need Ulamaa to back them to stay in power. Sisi needs it
and other tyrants need it. That is why they always turn to them. Now if there was Ikhlaas,
where would the rulers find these people? You need to ask why am I studying? Why am I
teaching? So the people can point the finger at me? So I can get a good salary? Is it because
at times today, an Imaam and a Daaiyah makes better than a lawyer and a doctor? We
spoke briefly on this before, but we devote this class Inshaa Allah to Ikhlaas so we can work
on our Ikhlaas. It is worthy of devoting not one class, but many more classes.
Sufyaan ath-Thawri said:

There is nothing I struggled with more than my intention. That is Sufyaan ath-Thawri
speaking. Ibn Wahib said I saw Sufyaan ath-Thawri make Sujood in the Masjid al-Haram
after Maghrib, and he never raised his forehead from that first Sajdah until he heard the call
for Ishaa. One Sajdah was from Maghrib to Ishaa, and he says the worst thing I struggled
with was my intention.
Abu Hurayrah falls unconscious from it. Ali Ibn Fudhayl said I walked around the Kabah
seven times while Sufyaan ath-Thawri was still in one Sajdah. Ibn al-Mubaarak said I wrote
from one thousand and one hundred scholars, and there was not one more knowledgeable
than Sufyaan ath-Thawri. Sufyaan said I do not know anything better than seeking
knowledge with sincerity. All that and he says about himself that he struggles with Niyyah so
much, that it is the biggest matter he had to struggle and deal with. If Sufyaan said that, may
Allah have mercy on us. Abu Yusuf told his students be sincere in your deeds. I never sat in a
setting where I intended to be humble, except that Allah elevated and raised me. And I
never sat in a setting where I wanted to be supreme over others, except that Allah lowered
and humiliated me. Ikhlaas is the water to the heart that keeps your heart alive. Deficiencies
in Ikhlaas dry up that water and kill the heart.
Finally, never say I am giving up, I guess this is too much and I would rather not study. We
already hinted about that in previous classes. You want the high rank and the first row to
enter in the eight gates, so your standard has got to be different. Habeeb Ibn Abi Thaabit
said:

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We studied the knowledge and our intention had deficiency in it or we had no intention,
then with persistence Allah granted us intention and action on top of that.
So you be persistent and you keep working on that. That is what you have to do. You work
on the intention and you work on acting on the knowledge, and you will achieve intention
and Ikhlaas. If you did not get anything out of this Ilm in general and more specifically the
Ilm of Tawheed, but to keep Tawheed fresh on your mind and your heart so you can say Laa
Ilaaha Illallah on your deathbed, then that is a sufficient goal.
TAWHEED AND IKHLAAS

Let me tell you this recent story. I had this old friend a Shaykh and he is an Imaam of a
Masjid in the Arabian Peninsula. I wanted to check up on him and maybe a couple of
months ago, I finally found the contact details of his wife. When I asked about him, she said
he has been in prison for approximately seven years. No charges of course, but in prison. I
have not spoken to him or heard of him in over twelve years or so. These are my brothers
that I had known for some time and they are Ulamaa, so I check up on him to see when he
is released or maybe the Duaa of someone will be answered and he will be released.
I ended up finding the name of his son who was just killed in Syria. I had forgotten he had an
older son because when I knew him, his son was just a youth (maybe a pre-teenager). I
found out his son was a teacher of Al-Usool Ath-Thalaathah in Syria. He is the one who used
to travel around the camps and areas there, and teach the young kids Al-Usool AthThalaathah and Quran. In fact, those young kids that you see who have clips reciting AlUsool Ath-Thalaathah or a portion of it a lot of them were his students. He was in a camp
and they were attacked or something I am not sure, but he had his camera on and I saw this
footage. He went to defend and help his brothers, he had the camera on and the camera
was recording. Suddenly he got bullets that he himself did not know about.
You know what happened? As soon as the bullet stung him and at the spur of the moment,
he uttered Ash-Hadu Alla Ilaaha Illallah Wa Anna Muhammadar-Rasoolullah. He said it
maybe fifteen or twenty times, and then he began to pray two Rakaat. No one came to his
aid. Maybe one person possibly came to his aid and ended up getting shot as well over him,
and he ended up praying two Rakaat. The camera is on recording all this. Then he said Yaa
Allah I seek refuge in You from a day, not to spend the evening of it in Jahannam. Then he
began to recite more Quran as the camera is rolling on, until he died.
I ask you by Allah, when one gets in a car accident or he is hitting a nail in the wall and the
nail hits his finger, what is the first word he utters? I am not saying bullets in the spur of the
moment and there is no one around to help him, but what happens when he hits his finger
with a hammer by accident? What is the first word he says? Or when he gets in a fender
bender, what is the first word one says? Is it Ash-Hadu Alla Ilaaha Illallah or one of those
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words that we cannot even mention in this Halaqah? It is the Tawheed and Ikhlaas. He was
walking around teaching Al-Usool Ath-Thalaathah, and it is not about Al-Usool AthThalaathah. It is about the Tawheed and Ikhlaas in the heart.

...

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they
will keep on worshipping Allah Alone and none else), and in the Hereafter. (Surat Ibraheem:
27)
If you do not get anything but that out of Tawheed that you say Laa Ilaaha Illallah in a
hospital when you are on your deathbed, in a car accident or whatever way we may die,
then that is one of the biggest things and the best thing you can get out of Tawheed.
Tawheed and Ikhlaas is what causes someone who is in prison for nineteen years to say I
feel I am one of the happiest people on the face of this earth. It is only pure Tawheed and
Ikhlaas that does that.
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CLASS TWENTY SIX

This is our twenty sixth class on the explanation of Al-Usool Ath-Thalaathah. We are still in
the core part of the book, which is the main chapter. This is the chapter which is meant to
be the real book and it is the essential part of the book. We are still on the introduction of
that chapter. What we have taken so far of Chapter Three is only an introduction to the
main part of the chapter. If you do not have Tashkeel on your books, you should write them
down.

:
:

.

:
:
We stopped at the statement:
This is what Allah commanded all people with.
WHAT DID ALLAH COMMAND ALL PEOPLE WITH?

To worship Allah alone sincerely. All that we spoke about in the previous two classes when
we started Chapter Three following Millat Ibraheem and following it sincerely that is
what he means when he says this is what Allah commanded all people with. That is why last
week, we gave a practical example on following Millat Ibraheem sincerely and Ikhlaas. A
practical example of a present-day situation, what we see and what appears to us, and Allah
knows what is in the hearts.
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THIS COMMAND IS WAAJIB

The author said Allah commanded all people. Commanded here is what is Waajib, because
the word commanded (Amara ( ))comes to mean a Waajib. It can come to mean a
Mustahabb ( )as well, which is liked or preferred. That which is liked or preferred to
do can come as an Amr. Here in this sentence, what he means is the Waajib type and we will
talk about that Inshaa Allah in Usool (when it is Waajib and when it is not). Here it is not
only Waajib, but the highest level of Waajib because this is the principle, root and
foundation of the Deen and belief. It is the foundation that everything is founded on.
ALLAH COMMANDED THE HUMANS AND THE JINN

He said Allah commanded all people and he used the word an-Naas (). He said an-Naas
which means human beings, Muslim and Kaafir. An-Naas includes all human beings, Muslim
and Kaafir. Now here when he said Allah commanded all people and he used an-Naas, had
the author Rahmatullahi Alayh used Khalq (( )meaning creation) instead of Naas, that
would have been more precise and many Ulamaa who taught me commented on that.
Rahmatullahi Alayhim.
Why? Because Naas means humans, which is right because Allah commanded people, but
there is more than Naas that were commanded with Tawheed. There is the Jinn. The Jinn
are not included in the Arabic word Naas. Khalq would mean creation, and that would
include the Jinn and the humans. Jinn are obligated to follow the Tawheed sincerely like us,
so it probably would have been more accurate to use the term Khalq instead of Naas,
because Naas only includes human beings. Khalq means human beings and Jinn, and Allah
commanded the Jinn and the humans to follow the Tawheed.
HE CREATED THEM FIRST AND THEN HE COMMANDED THEM

Then the author says:

And it was for this that He created them.
He created them for what? For what we have been talking about for the past two classes
since we began this chapter to follow Millat Ibraheem (which means follow the pure
Tawheed) with sincerity.
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I just said right now that had he used the word Khalq instead of Naas, it would have been
more accurate and precise. There is another issue here. Pay attention to what he said. He
said this is what Allah subhaanahu wa taaala commanded all people with, and this is what
He created them for. Now had he switched the statements around, it would have been
better. Why would it have been better to say He created them for it and He commanded
them with it? Because which comes first? Were we created first or were we commanded
first? He created then He commanded, so some of the Ulamaa said it would have been
better that he mentioned them in order.
JINN AND MANKIND HAVE BEEN CREATED FOR WORSHIP

Then he mentioned the proof for this, as he always does at the end of the sentences.
:

:
Let us pause with this verse now.

Wa Maa ( )means I did not, and Khalaqt ( )means I create I did not create.
THE JINN
Al-Jinn (( )the Jinn) are a matter of al-Ghayb (the unseen). Jinn are an entity that is
invisible. We do not see it. Sometimes we may see it, but that is exceptional. Its original
creation is that it is unseen and we do not see it. We know of it that which Allah told us.
They were created from fire. They were called Jinn because of the root word of Jinn which
means hidden, and they are a hidden creation. The word al-Junnah ( )is derivative from
the same root word as Jinn, and it is a name for Niqaab. Why is it a name for Niqaab?
Because it is a covering for a woman, which keeps her hidden. That is why it was called that
because her face remains hidden. It is from the same root word.
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Al-Junnah is a cover for a woman where she shows only her eyes, which keeps her hidden.
Also, al-Jinaan ( )which is the heart comes from the same root word. Why is the heart
called Jinaan? Because it is hidden in the ribcage. Someone will say well we can see the
heart with an operation. Yes of course you can, but the origin of it is that it is not seen and it
is exceptional to see it. Just like the Jinn their origin is that they are hidden from us, even
though in exceptional situations one may be able to see them. More than that, from the
same root word is al-Jannah (). May Allah grant all of us Jannah. Among the reasons it
was called Jannah is because its delights are hidden from us.
No person knows what is kept hidden for them of joy as a reward for what they used to do.
(Surat as-Sajdah: 17)

Allah hid the reward because they hid the deeds. So Allah kept something hidden for you,
and that is in Jannah.
Jinn are part of believing in the Ghayb and anyone who denies them is Kaafir because they
are in the Quran, the Sunnah and Ijmaa.
THE INS
After He mentioned the Jinn, He mentioned the Ins (). Like we said, Ins is humans.
Allah said:
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They were called Ins from amiability, because people like and need amiability among each
other. It is essential to human beings and they strive for it, so that is where the root word of
Ins or humans comes from in Arabi.
HASR WA QASR
Illaa ( )means except that they should. Illaa Li (
called Hasr Wa Qasr (
)is a tool to limit and restrict. It is
)in Arabi. The way it is worded here is among the highest
levels and forms of limiting and restricting something. All matters and wisdoms behind the
creation of human beings and Jinn were denied, except for worship. It is limited and
restricted to worship. It is called Hasr and Qasr in Arabi limiting and restricting to a certain
matter. And in this verse, Illaa Li is among the highest ways to do that.
THE DEFINITION OF WORSHIP

Then he commented on the verse saying:

And the meaning of worship (Ibaadah) is to single out Allah in worship (in Tawheed).
IBAADAH IS BROADER THAN TAWHEED ALONE

When he said the meaning of worship is to single out Allah in worship and Tawheed, he
means that Tawheed is from the meanings of Ibaadah. He is trying to define Ibaadah and
Tawheed is among the meanings. He defined Ibaadah, but that is not a definition. Here he
means that Tawheed is from or among the meanings of Ibaadah, but not the full definition.
You should know that Ibaadah (worship) is broader than just Tawheed, so he did not mean it
is only Tawheed. Ibaadah is Tawheed, but not only Tawheed. It includes other aspects. It
includes Salah, Siyaam, Hajj and other matters that fall under Ibaadah, not just Tawheed.
In Arabic it is common and known to define a term with a portion of what it means, and this
is what he did here. In Arabi, it is called Tafseer ash-Shay Bi-Badh Afraadih (
) . Here, that is exactly what Imaam Muhammad Ibn Abdul-Wahhaab

Rahimahullah did. He defined Ibaadah (worship) in a portion of its definition, which is
Tawheed. He can do that, but you have to know and we have to know that is not all of the
definition, because Ibaadah is broader than that like I said.
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The author may possibly have chosen this definition because it was narrated by Ibn Abbaas
radhiallahu anhu who said everywhere in the Quran that you see Ibudullah (
means Wahhidullah (
) , it
) . At-Tabari also narrated that Ibn Abbaas interpreted the
verse in Surat al-Faatihah:
:

al-Faatihah: 5)
And he said:

So it is possibly because of that.
A BROADER DEFINITION OF WORSHIP

Another more widely accepted interpretation for Yabudoon (( )Ibaadah) is to show
humbleness and humility (Dhull ( ))in obedience, and the head matter of that obedience
is Tawheed. To show humbleness and humility in refraining from prohibitions, and the head
matter to refrain from is Shirk. This is a broader definition than the earlier one, and it is
more encompassing and better. This second definition is supported by a statement from Ali
Ibn Abi Taalib radhiallahu anhu and it is the definition also chosen by Ibn Taymiyyah.
By choosing his definition of Tawheed for Ibaadah, the author wanted to show that if your
worship is not founded on Tawheed, it is not really Ibaadah. Tawheed is an essential part of
Ibaadah. It is a pillar of it and it cannot stand without it. So the author chose to define
Ibaadah with an essential pillar of Ibaadah (which is Tawheed), but it is not all of Ibaadah
and that is the point.
THE AUTHOR IS REFERRING TO TAWHEED AL-ULOOHIYYAH

We took three types of Tawheed before Rububiyyah, Uloohiyyah and Asmaa was-Sifaat.
We took these and we studied them. Which Tawheed is he referring to in this statement?
He is referring to Tawheed al-Uloohiyyah. He did not mean all three branches of Tawheed.
He was specifically referring to Tawheed al-Uloohiyyah. How do we know that he meant this
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branch and that it is the Tawheed al-Uloohiyyah branch? Because he said singling out Allah
in Ibaadah, and that is an exact definition of Tawheed al-Uloohiyyah.
TAWHEED AL-ULOOHIYYAH IS TAWHEED AL-IBAADAH

Tawheed al-Uloohiyyah is also called Tawheed al-Ibaadah. That is another name for it. They
are just two different names and you can use any one of them interchangeably. You can use
Tawheed al-Ibaadah and Tawheed al-Uloohiyyah and both mean the same. Why are there
two names? If you look at it from the angle of Allah being worshipped alone, it is Uloohiyyah
(it comes from Ilaah). If you look at it from the angle of the human being or Jinn who is
doing the act and the act being solely for the sake of Allah, then it is Ibaadah. It is Tawheed
al-Ibaadah, so both terms work for Tawheed al-Uloohiyyah. This Tawheed requires you to
face Allah in your worship directly and your act to be solely for the sake of Allah. Nothing
small or big to be to other than Allah, and then to learn that the Ibaadah is proper. That is
part of Tawheed al-Uloohiyyah.
IT IS THE IBAADAH WE WERE CREATED FOR

The Tawheed that the author is referring to here is the Tawheed of worship. It has got to be
sincere and in accordance. This was the Tawheed that the Mushriks went astray because of
during the time of the Prophet sallallahu alayhi wa sallam. Most of the striving of the
Messengers alayhimus-salaam with their people was because of this category of Tawheed.
...

:
Worship is not correct except for Allah subhaanahu wa taaala. Whoever violates this
Tawheed is a Mushrik, even if he believes in Tawheed ar-Rububiyyah and Tawheed alAsmaa was-Sifaat.

...
...
:
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for him, and the Fire will be his abode. (Surat al-Maaidah: 72)
Keep in mind that the type of worship in the verse encompasses all of worship.
It is all worship, but it mainly means the worship that is the test from Allah on this earth.
That is the real core meaning of it. The worship that is a test and that determines who
accepts the truth and who rejects the truth. It determines who ends up being a winner in
the life after and who ends up being a failure in the Aakhirah. The type of worship here is
the same type that Allah mentioned in many other verses. The worship meant is the
worship of Allah alone. It is the worship or test that has been commanded on people and is
the main worship the Tawheed of Allah which is mentioned in other verses.
: ...

O mankind! Worship your Lord (Allah). (Surat al-Baqarah: 21)
It is the main Tawheed.
...

:
...
:
Such is Allah, your Lord! Laa Ilaaha Illaa Huwa (none has the right to be worshipped but He),
the Creator of all things. So worship Him (Alone). (Surat al-Anaam: 102)
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And ask (O Muhammad sallallahu alayhi wa sallam) those of Our Messengers whom We
sent before you: Did We ever appoint Aalihah (gods) to be worshipped besides the Most
Beneficent (Allah)? (Surat az-Zukhruf: 45)
This verse and the verses that I mentioned have the worship that is a test from Allah and
determines who goes to Heaven and who goes to Hell.
: ...
Who has created death and life, that He may test you. (Surat al-Mulk: 2)
The test the one that Allah created us for.

: ...

Verily, We have created man from Nutfah drops of mixed semen (discharge of man and
woman), in order to try him. (Surat al-Insaan: 2)
The test that is what we were created for.

: ...
Verily! We have made that which is on earth as an adornment for it, in order that We may
test them (mankind). (Surat al-Kahf: 7)
All these verses say test.

: ...
And He it is Who has created the heavens and the earth in six Days and His Throne was on
the water, that He might try you. (Surat Hud: 7)
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So the Ibaadah here is the test that we were created for, and it is the test that will
determine who goes to Heaven and who goes to Hell. Ali Ibn Abi Taalib and Ikrimah said
Ibaadah here means that they worship Me alone. That is it that is the test we were created
for. Ar-Rabee Ibn Anas and Ibn Atee attributed this Tafseer that I just mentioned to Ibn
Abbaas as well.
THIS IS NOT THE FORCED TYPE OF IBAADAH

Another opinion is that some said Yabudoon ( )here means that they are forced into
submission. This is a different meaning. They are forced into submission and humility to
Allah, willingly or unwillingly. That is a true fact, but not the most accurate Tafseer of this
particular Ayah. Why? Because the verse specifies Jinn and Ins. Had it been the forced type
of Ibaadah where we are forced to submit to Allah in a way, it would have included other
than the humans and Jinn because everything submits to Allah, not just the humans and the
Jinn. Everything submits in humility to Allah by force. It would have included animals,
mountains, trees and rocks. Not having that in the verse shows that this Ibaadah here is the
test from Allah to worship Him. It is the test that we are tested with in this life the test of
our life that shows who wins and who loses.
The verse also says Li-Yabudoon ( )meaning that there is an act we have to do,
which is to worship Him. Had the Ibaadah that is in this verse been the one that is a forced
submission to Allah, then there would be no act needed on the behalf of human beings or
Jinn. Allah forced them into submission so no act is required on behalf of creation, yet the
verse specifies Li-Yabudoon that there is an act that is requested of people. So the
worship in this verse means we have to do something and for forced submission to Allah,
we do not need to do anything because it is forced. Here it says Li-Yabudoon, so there is
something we have to do. It shows that it is the Ibaadah that is a test from Allah in this life.
Also, the verse comes in a chain of verses to vilify those who worship other than Allah. Had
the verse meant the forced submission to Allah as some stated, there would be no need to
vilify or warn, which is contrary to the chain of verses that we have here. He vilified and
warned those who do not follow the righteous way, and the forced submission does not
need that.
TYPES OF WILLS OF ALLAH

Allah said He created us for His worship. He commanded us to worship Him, so why is
everyone not worshipping Him then? This applies to dozens or hundreds of verses in the
Quran and the Hadith.
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For example, in this verse Allah said He created us. We got that part, but then He said to
worship Him. He created us and we know that. We are here so that means He created us,
but why is everyone not worshipping? That is a problem. He ordered we be created and we
are. He ordered we worship Him, but not everyone is worshipping Him. In order to
understand this verse and similar verses, you have to understand there are two forms of
wills for Allah. There are two forms of Masheeah (( )will). Number one is al-Iraadah alKawniyyah (
), and number two is al-Iraadah ash-Shariyyah () .
AL-IRAADAH AL-KAWNIYYAH
In English, I believe a good interpretation of it would probably be universal will. Now this
will (Masheeah) is the will of Allah in which His order is carried out. This is the type of will of
Allah that we say whatever will Allah wills happens, and whatever He does not will, it will
not happen. This is a will (Masheeah) like death, health and sickness. Everyone is equal in
these (Muslim, Kaafir, righteous or not righteous), and they are Kawniyyah (universal). For
example, what happened to Ayyub.

:
And (remember) Ayyub, when he cried to his Lord: Verily, distress has seized me, and You
are the Most Merciful of all those who show mercy. (Surat al-Anbiyaa: 83)
Verily, distress has seized me. It seizes the Messengers and it seizes other people. It seized
Ayyub alayhis-salaam and it seizes other people. Hardship afflicted His Messenger.
:
Verily, His Command, when He intends a thing, is only that He says to it, Be! and it is!
(Surat Yaseen: 82)
This is another example of this. The general order of Allah (be and it is done) falls under this
will.
:
...
And the Commandment of Allah is always executed. (Surat an-Nisaa: 47)
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This is another example. The commandment of Allah is always executed.

This will is a general universal will that encompasses everything in the universe, good and
bad. His order is carried out in this, but it will not necessarily mean that He likes it. It is not
necessary that all actions of His creations are liked by Him. Rather, you know many of their
acts are disliked by Allah, but He willed for them to pass. Their acts are disliked by Allah, but
Allah willed for them to pass. This is Iraadah al-Kawniyyah or universal will. For example,
Allah subhaanahu wa taaala created the Shaytaan. I was giving a lecture once and someone
before me who spoke was asked did Allah create the Shaytaan? He did not know this stuff
so he said no. Allah created the Shaytaan and He disliked him. He created the Kaafireen and
He disliked them.
:
...
Allah does not like the disbelievers. (Surat Aali Imraan: 32)
He created the Kuffaar and He is not pleased with Kufr.
: ... ...
He likes not disbelief for His slaves. (Surat az-Zumar: 7)
Not everything Allah permits to exist or He creates means that He loves it. This will is the
universal will (al-Kawniyyah), and it is that not everything Allah permits to exist and He
creates necessarily means that He loves it. Under this will, Allah may decree to pass things
which He does not command His slaves to follow (like Kufr and disobedience). Orders
carried out by Allah in this type of will does not necessarily mean He likes it.
AL-IRAADAH ASH-SHARIYYAH
I believe the most accurate term for this would possibly be judicial will. It is the will of Allah
which is in accordance to the legislation of Allah. It is related to what Allah likes. This
Masheeah of Allah may take place and it may not.
Look at the verse:

: ...
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And when they commit a Faahishah (evil deed, going round the Kabah in a naked state,
every kind of unlawful sexual intercourse, etc), they say: We found our fathers doing it, and
Allah has commanded us of it. Say: Nay, Allah never commands Faahishah. (Surat alAraaf: 28)
It is under the universal Masheeah. Under the Shariyyah Masheeah, He wants you to
follow the straight path.

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the
ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise.
(Surat an-Nisaa: 26)
This is an example of this one. Allah wants to guide you and forgive you. This is the will that
is Shariyyah. This will He likes it, but not everyone does it.
:
...
And do good. Truly, Allah loves Al-Muhsinoon (the good-doers). (Surat al-Baqarah: 195)
He commands us to be righteous. He wants everyone to be righteous, but not everyone
does this will of Allah. Some respond to this will of Allah that He ordered and commanded,
and others do not.
For example, the acts of obedience of a believer are loved by Allah. Your Ibaadah, your
prayer at night, your Fardh and your Sunnah (your deeds). They are passed under His
universal will (Kawniyyah), and they are passed by His judicial will. Both of them apply. In
the case of an obedient believer and Inshaa Allah in our case in our Tawheed and our
Imaan, both wills apply (the Shariyyah and the Kawniyyah). Allah passed it as a universal
will and we accepted that. When we accepted it, that would be the judicial will. Both wills
apply to the obedience of a righteous believer.
Allah likes for a non-believer to believe. What is that? Shariyyah (judicial will), but it does
not necessarily have to happen, and it does not happen because he is a Kaafir. Had it been
universal will, it is most definitely going to happen (like creating us). Judicial will does not
necessarily have to happen. Basically under al-Iraadah ash-Shariyyah (the judicial will), it is
not necessary that His commands will be executed, carried out or followed. Those are the
wills that are liked to Allah from us.
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Here in the verse:
Allah orders to do Ibaadah to Him, meaning to be Muslim and to win the test in this life.
Now take it as a rule all orders to do Ibaadah in the Quran are the will that is Shariyyah.
They are the second type of will of Allah that He likes and that He commands people to do.
Also, Ibaadah Shariyyah means it is not the type of will that is necessarily going to be
executed. That is why you do not see everybody worshipping Allah or on the Tawheed. Allah
likes it and He wants people to do it, but it is not necessarily going to be executed.
So in a nutshell, there is two differences between the two wills. The first will is the general
universal will (Kawniyyah). The second one (Shariyyah) is a specific will. The first universal
will (Kawniyyah) is that Allah creates everything and orders everything, and it is all carried
out by His will because nothing gets in the way of Allah. What He wills happens. He orders
that which He likes and that which He does not, and it is always executed. The will that is
Shariyyah (the judicial will) is what He likes, but it does not mean that it will necessarily be
executed by people. General matters of this universe fall under the Kawniyyah (the
universal will). The obedience of a servant is both Kawniyyah and Shariyyah. One who is not
obedient, rather a Faasiq who does not do his duties or ordains or is a disbeliever that is
Kawniyyah. It happened under the will of Allah and He could have stopped it, but Allah
allowed it to happen so that is under the universal will.
If you understand this, you understand Allah. This is also like a response to those who object
to Allah and say why are there problems in the world going on. The Syrians are being killed
or the Falasteenis, or we go through hard times. A lot of the atheists say why does Allah see
and let this happen and not change it? Because there are two wills of Allah (al-Kawniyyah
and ash-Shariyyah), and He has Sunan on this earth. Some of them He likes, and some of
them He does not. Having understood that, it puts you at peace.
TYPES OF IBAADAH
Let us go on further to a more narrow explanation of this. It is very similar, but a little bit
more narrow. There is a Shariyyah and Kawniyyah in Ibaadah.
IBAADAH KAWNIYYAH
Ibaadah Kawniyyah ( ) is submission to Allah (what He commanded and decreed
in creation) by force. This is the submission that is common over all creation and no one can
escape it. Humans, Jinn, rocks, trees, the sun and the moon all those submit to Allah by
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force. Can anyone run away from Allah? Maaath Allah. No one can run away, so everything
submits to Allah by force.
Allah said:

:

There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a
slave. (Surat Maryam: 93)
All in the heavens and in the earth will come to Allah on the Day of Judgment as submissive
slaves. This type of servitude covers the believers and non-believers, the humans and nonhumans, the righteous and the wicked. Everything is forced to submit to Allah. The first type
of servitude is not something for which a servant is commanded. There is nothing you are
commanded in this. You are not commanded to do this, because this is by force. You do not
get reward for it in itself because you did not do anything. This is by force. The first type of
servitude is not something for which a servant is commanded, because there is no action.
For example, hardships are by force. You did not do anything and you have hardships. You
must submit to them by force. You do not get reward for them because you did not do
anything. Muslims get them, non-Muslims get them and animals get them. They are
imposed on you from Allah by force. However if a hardship comes, you are patient and you
thank Allah, then that is totally different. Your time of ease is by force. You do not get
reward for that in itself because that was imposed on you by force. If you thank Allah, then
that is the next category. You get reward for the thanking, but not the ease or the hardship
in itself.
IBAADAH SHARIYYAH
The second one is Ibaadah Shariyyah (
( )judicial Ibaadah). This is to obey and
submit to the laws and commands of Allah. This is particular to those who are obedient to
Allah and those who comply with that which the Messengers of Allah alayhimus-salaam
came with.
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And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility
and sedateness, and when the foolish address them (with bad words) they reply back with
mild words of gentleness. (Surat al-Furqaan: 63)
One is not rewarded for the previous Ibaadah of Kawniyyah because it is imposed by force
and you are forced to submit to Allah in some matters. You did not do anything to earn it. In
the second type of Ibaadah (servitude), the person is commanded and he will be rewarded
and punished (depending on whether he does it or he does not do it).
THE IMPORTANCE OF THE DISTINCTION BETWEEN KAWNIYYAH

AND SHARIYYAH
Why do you need to know this Ibaadah and Iraadah Kawniyyah, and this Ibaadah and
Iraadah Shariyyah? Allah said in the verse that He created us to worship Him. The creation
half of that verse is the universal will of Allah. We all see each other and we are created. It
happened and we see it. The next part is to worship Him. Had it been universal worship
(Kawniyyah), it would be that everyone you see on this earth is worshipping Allah. Had it
been universal will, that means people bowing to statues are worshipping because the same
way He created you by force and brought you to this earth, your worshipping also. The
second part of the verse is not Kawniyyah because some worship and some do not, and
some associate partners to Allah.
The creation part of the verse is Kawniyyah:

: ...
...
The worship part is Shariyyah:
...
:
Meaning He ordered them to worship. He did not create them worshipping. He ordered
them to worship and they have a choice. That is why it is Shariyyah. He likes it and He
ordered it but unlike the first one, it is not necessarily going to have to happen.
Similar to this verse:

: ...
We sent no Messenger, but to be obeyed by Allahs Leave. (Surat an-Nisaa: 64)
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If you say obedience in this verse is Kawniyyah, it means everyone on the face of this earth
is obedient to Allah and of course obedient to the Messenger, which is obedience to Allah.
The reality is some obey and some disobey. That is why it is called Shariyyah and it is not
Kawniyyah. He sent the Messengers so people can obey Him. He likes it and He ordered it,
but it does not necessarily have to happen.
In our verse, He created humans and Jinn to worship Him. Some worship and some do not.
Now you know the difference between the will (Masheeah) Shariyyah and Kawniyyah, and
Ibaadah Shariyyah and Kawniyyah.
THE TYPE OF LAAM IN LI-YABUDOON
In Li-Yabudoon, the Laam as the first letter comes for two things (either Shariyyah or
Kawniyyah). Laam at-Taleel (
)is the Laam for reason, meaning the reason for
their creation is that. I created humans and Jinn for the reason of that is Shariyyah and
that is the Laam we want. I created them for that for worship. In Arabic that Laam also
comes as Laam as-Sayroorah wal-Aaqibah (
) , which is the Laam of a
result. In this verse it is not the Laam of result because if it was the Laam of result, it would
mean Kawniyyah and it is not Kawniyyah. If it was this Laam, the verse would mean I have
created every human and Jinn to worship Me, and every individual worships me. That is how
it would have been.
Laam here is Laam at-Taleel (of reason), which means it is Ibaadah Shariyyah. It is not Laam
as-Sayroorah wal-Aaqibah which means Kawniyyah, and the result is that they all worship
Me. In this verse, this is Ibaadah Shariyyah not Kawniyyah. He mentioned the first which is
the creation (Kawniyyah), so we can do the second which is worship Him (Shariyyah). The
creation of Allah aspect is Kawniyyah (universal). Everyone was created by Allah. The
worship part of it is Shariyyah, meaning He wants us all to do something which is to worship
Him.
We already mentioned before how traditional acts can be turned into worship by simply
changing your Niyyah. We mentioned if you go to sleep in the daytime and you just put in
your intention that you want to sleep so at night-time you can wake up for Qiyaam al-Layl,
that in itself will change that sleep into Ibaadah. We talked about working out. Someone
goes and works out for one reason and others go for another reason. One gets reward, one
may get sins, and one just does not get anything.
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CLASS TWENTY SEVEN

This is our twenty seventh class on Al-Usool Ath-Thalaathah and Alhamdulillah that it got
this far. We are still on Chapter Three, which is the core chapter and the main part of the
book. We left off at the sentence:

And the greatest of all that Allah commanded is Tawheed.
Tawheed to single Allah out with worship. To believe in His unity, which entails offering all
worship to Allah subhaanahu wa taaala and only to Allah.
THE GREATEST MATTER ALLAH COMMANDED IS TAWHEED

The proof that this is the greatest matter is all throughout the Quran. However, the verse
the author used and chose is a very wise choice and we will see why and how.
The verse that he chose for proof is:
Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans,
Al-Masaakeen (the poor), the neighbour who is near of kin, the neighbour who is a stranger,
the companion by your side, the wayfarer (you meet), and those (slaves) whom your right
hands possess. Verily, Allah does not like such as are proud and boastful. (Surat an-Nisaa:
36)

Worship Allah and join none with Him in worship.
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So the first matter Allah orders is Tawheed and to stay away from Shirk. This is a very
important verse. The verse mentions ten essential rights and duties that you are ordered to
do. The first one of the ten important rights or duties is Ibaadah to Allah and deterrence
from its opposite, which is Shirk. So the author is trying to tell us the most important matter
Allah ordered and commanded is this Tawheed. The Tawheed that we have been studying
about the Tawheed of Millat Ibraheema Haneefa to worship Allah and to worship Him a
pure worship.
The creation were created to worship in Tawheed.
:
Did you think that We had created you in play (without any purpose), and that you would
not be brought back to Us? (Surat al-Muminoon: 115)

:

We were not created in vain. We were created to worship to follow the ordains and to
refrain from the forbidden. The most important of all that is Tawheed. The most important
order is Tawheed. The most important matter to refrain from is Shirk. Rest assured all of the
commands of Allah are important. Every single one of them and all of them. All that which
Allah subhaanahu wa taaala told us to do and what the Prophet sallallahu alayhi wa sallam
ordered us. When it comes to legislation, it is all from Allah and we talked about that earlier.
However, not all of the commands of Allah are at the same level. They are all important and
they are all essential. We cannot diminish their importance, but some are more important
than others. Some prohibitions are worse than others and some ordains are more important
than others. The most important of all is your Tawheed and I am sure everyone got that by
now. We stressed that a lot.
Why is Tawheed important? Because you did not enter Islam except with Tawheed, and the
opposite of that is what exits you out of Islam wal-Iyaathu Billah. Your ultimate success and
failure relies on it. The Messengers never called for anything before it and nor did they deter
from anything before deterring from the opposite of Tawheed. When the Prophet sallallahu
alayhi wa sallam used to send his Sahaabah, it was Tawheed that he ordered them to teach.

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THE DEFINITION OF TAWHEED AND AQEEDAH

THE DEFINITION OF TAWHEED
Let us take the linguistic definition of Tawheed (). It is a verbal noun from the verb:

Wahhada is something unified something that is made into one. That is the linguistic
meaning.
The Sharee meaning is to believe Allah is One with no associates and no partners, singling
out Allah Jalla Jalaaluhu (
) with all that which is particular to Him. You do not
worship any Prophet, angel or creation. You single out Allah alone in your worship,
veneration, longing, love and awe. That is the pure Tawheed to Allah.
THE DEFINITION OF AQEEDAH

Another related term commonly used in this area is Aqeedah (). What is Aqeedah?
Linguistically, that comes from the word:

Tying something. When they used to tie the camel, they would say Aqadal-Jamal. When you
affirm something and when you tie a knot very tight, that is how Aqeedah has to be in your
heart (which is Tawheed). That is why some refer to Tawheed as Aqeedah, because you
have to tie it good in your heart. It has got to be firm. Linguistically, the word was used in
the Quran.
: ...
Allah will not punish you for what is unintentional in your oaths, but He will punish you for
your deliberate oaths. (Surat al-Maaidah: 89)
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The word Aqqattum ( ) is used in its literal form in this verse. Allah does not hold you
accountable for unintentional oaths, but He holds you accountable for your firm oaths. So
you have firm oaths, which is:

Or Aqdil-Yameen (
), and that is where Aqeedah comes from. So the verse is
trying to tell us that there is Aqdil-Yameen which is the firm Yameen, and there is LahwilYameen (
)which is the unintended. You are held accountable for Aqdil-Yameen,
which is the firm Yameen that you give. So it is like tying a knot and affirming something.
That is what Aqeedah is linguistically and that is where it comes from. You have to affirm
your Tawheed. It has to be firm in your heart, and that is why Tawheed was called
Aqeedah.
THE SHAREE MEANING OF TAWHEED AND AQEEDAH

In the Sharee meaning, Aqeedah and Tawheed can be used interchangeably. Aqeedah is
Tawheed and Tawheed is Aqeedah. That is really the bottom line of it. Aqeedah and
Tawheed means to have firm heart intent (a firm determination in the heart). You cannot
have but absolute firm belief. It has to be firm without any doubt. Any type and level of
Rayb (( )doubt) is not allowed.
...
:
Only those are the believers who have believed in Allah and His Messenger, and afterward
doubt not. (Surat al-Hujuraat: 15)
You cannot have any percentage of doubt in your Tawheed.
IS THERE A DIFFERENCE BETWEEN TAWHEED AND AQEEDAH?

Some defined Aqeedah as slightly broader than Tawheed. Tawheed would be knowing the
basics of your faith (what you really have to know), but then they defined Aqeedah as
broader in that you know the doubts, the disputes, the proofs and how to respond to them.
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Meaning Tawheed is knowing the bare minimum that you need to know with its proof. The
Aqeedah is a step higher over that, which is knowing what other sects say and how to
respond to it or other details that are secondary in this area.
But in reality, they are both one and the terms can be used interchangeably. Why do I say
that? Because some of the Salaf named their Tawheed books as Aqeedah. Abu Uthmaan asSaabooni Rahimahullah named his book on Tawheed as Aqeedah (Aqeedatis-Salaf Ashaab
Al-Hadith (
)) . He considered it Aqeedah. The great Imam al-
Laalakaaee Rahimahullah had a book on Tawheed and he called it Itiqaad (Aqeedah)

(Sharh Usool Itiqaad Ahlus-Sunnah Wal-Jamaaah (
)) . So they can basically be used interchangeably.
TAWHEED IS TO AFFIRM AND DENY

We already went over the three types of Tawheed so there is no need to go over it.
However, one thing we need to understand is that Tawheed is not only affirmation (Ithbaat
()). We do not only affirm that Allah is One. That is part of it and half of it. You cannot
have Tawheed except through denial as well, which is Nafi ( ). It has got to go along with
Ithbaat. Ithbaat and Nafi.
The Tawheed of a person is not complete if he says he bears witness to Allah alone. That is
affirming (Ithbaat) and that is fifty percent of it. He must also bear witness that none has the
right to be worshipped except Allah. That is Nafi and that is the other fifty percent. He must
deny the right to be worshipped for everything besides Allah. He affirms it to Allah alone
and he denies it from everyone else (that is Nafi). That is the Tawheed portion of the
statement of the author.
THE WORST MATTER ALLAH PROHIBITED IS SHIRK

Then after he talked about Tawheed, he said about Shirk:

The worst matter that Allah prohibited or forbade is Shirk, which is associating partners with
Him.
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And then he defined Shirk as:

To invoke others beside Him along with Him.
Keep in mind how he defined Shirk to invoke others beside Him along with Him. Of course
then he mentioned the proof.

: :
Remember a second ago on Tawheed, I used the proof that the author used to show that
the most important matter is Tawheed.
: ...
Worship Allah and join none with Him in worship. (Surat an-Nisaa: 36)
When Allah gave the series of ten orders, the first one was pertaining to Tawheed and Shirk.
That in itself is proof that the most important warning is to Shirk. Like I said, that was a very
wise choice by the author to choose this verse out of the many in the Quran to show that
Tawheed is the most important and that Shirk is the biggest forbidden.
However, similar to that verse is:

:

Say (O Muhammad sallallahu alayhi wa sallam): Come, I will recite what your Lord has
prohibited you from: Join not anything in worship with Him; be good and dutiful to your
parents; kill not your children because of poverty - We provide sustenance for you and for
them; come not near to Al-Fawaahish (shameful sins, illegal sexual intercourse, etc) whether
committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a
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just cause (according to Islamic law). This He has commanded you that you may understand.
You cannot join anything in worship to Allah that is number one and that is our point over
here. Number two you have to be good and dutiful to your parents. Number three do
not kill your children because of poverty. Number four do not go near al-Fawaahish, what
is apparent of them and what is concealed. The fifth one is do not kill anyone whom Allah
has forbidden. Over here the verse mentions five of the greatest forbiddens, and the one to
top the list as number one is Shirk. That is our point Shirk is the greatest transgression.
Allah said about it:
...
Verily! Joining others in worship with Allah is a great Dhulm (wrong) indeed. (Surat
Luqmaan: 13)
It is a great manifest transgression.
THE DEFINITION OF SHIRK

Let us take the definition of Shirk. Linguistically, Shirk comes to mean a share or a portion.
There is a Hadith that uses it linguistically, which is:

Whoever frees Shirkan (
) of a slave. What does it mean? Whoever frees his ownership
of the slave, meaning his portion of the slave.

It also comes to mean equal.

A Mushtarak ( )pathway means a pathway that everyone is equal in it. So it also
comes to mean equal.
Over here, the author meant both the minor and major Shirk. He defined Shirk as:

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To call others with Him. But can only that be Shirk? He said to call (to invoke) others with
Allah. Is that how we define Shirk? Is that really the true definition and why did he define it
like that? Is it only invoking and calling others that is Shirk or is it broader than that? And
why did he only use invoking or calling?
Look closely at the verse in Surat al-Jinn:

:
18)
He said do not invoke. Invoking and calling (making Duaa) also means worship in this verse.
In this verse in Surat al-Jinn, Tadoo (
) means worship.
So why did the author use the definition:

He said Shirk is to invoke others with Allah, whereas Shirk can be invoking in Duaa and it
could be in other matters of worship. The answer is Duaa or invoking (the word Tadoo
(
) in Arabic) comes in two ways, and the author here meant both ways (as in the verse
in Surat al-Jinn).
TYPES OF DUAA
DUAA AL-MASALAH
Duaa al-Masalah is the regular type of invoking. When you say Yaa Allah, Yaa Kareem, Yaa
Afoo that is Duaa al-Masalah. When it starts with Yaa (Harf an-Nidaa (
)), that
is Duaa al-Masalah. You are invoking Allah and you are calling on Allah. You do not say Yaa
Ali, Yaa Husayn or Yaa Badawi. We do not say that. That is the first type of Duaa.
DUAA AL-IBAADAH
The second type of Duaa is Duaa al-Ibaadah (
)the invocation of Ibaadah,
which is every other type of Ibaadah outside of Duaa (invocation). Meaning everything that
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comes without using the call and invocation Yaa (Harf an-Nidaa) is included. Like Salah,
sacrifice, fear, hope and everything like that.
So in a quick summary, Duaa comes to mean two definitions. Duaa of invocation, which is
preceded with the letter or word Yaa. It is when you call and invoke the type of Duaa that
we all know. The second one is Duaa of worship, which is every other type of worship. So
when the author defined Shirk as invocation of others with Him, he means all types of
worship and not just the traditional regular Duaa that we do. Just like it means so in the
verse in Surat al-Jinn:

:
18)
WHY ARE TAWHEED AND SHIRK THE MOST ESSENTIAL

MATTERS?
The bottom line of all that is the greatest matter that Allah commanded is Tawheed and the
most serious forbidden matter is Shirk. Why is it? If you look at it from every angle, it is the
most important command. For the Aakhirah, Tawheed and Shirk determine the everlasting
abode. It is either success or failure based on your Tawheed. Jannah is Haraam on a
Mushrik. In Sahih Muslim:
Whoever dies with Tawheed will enter Jannah, and whoever dies committing Shirk will enter
Jahannam wal-Iyaathu Billah.
Tawheed determines the ultimate success or the ultimate failure Jannah or Jahannam.
...
:
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for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrongdoers) there are no helpers. (Surat al-Maaidah: 72)
So it is what determines your life after and your final destiny.
Tawheed is also important because it is the Fitrah.
Face your face on the Deen (on Islam) in matters of worship that are internal and external.

Allahs Fitrah (i.e. Allahs Islamic Monotheism), with which He has created mankind.
It is the natural instinct that Allah created people on.
The Hadith in Sahih al-Bukhari that everyone knows:
In another narration:

So anyone who is deficient, lacking or has a manipulated version of Tawheed, he has a
tainted Fitrah.
A third thing Tawheed is the covenant that Allah took from the children of Aadam.
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:
And (remember) when your Lord brought forth from the Children of Aadam, from their
loins, their seed (or from Aadams loin his offspring) and made them testify as to themselves
(saying): Am I not your Lord? They said: Yes! We testify, lest you should say on the Day
of Resurrection: Verily, we have been unaware of this. (Surat al-Araaf: 172)
A fourth matter Tawheed is the most essential ordain because if you were given the
choice of a universe full of wealth and luxury with Kufr, or a life on tiny crumbs of bread and
Tawheed, it is Tawheed that you should choose (if you were wise).

:
:

: :
:
:

In Sahih al-Bukhari and Muslim. Allah will tell a man from the people who were doomed to
Hell if you were to have the globe of wealth, would you ransom that to be out? And of
course he is going to say of course Yaa Allah. Allah subhaanahu wa taaala will say I asked
you for much less than that (the covenant that I took upon you). I asked you for much less
than that, and you refused and you committed Shirk.
It is also because of Tawheed that Allah sent the Messengers.
:
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but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I
(Allah)], so worship Me (Alone and none else). (Surat al-Anbiyaa: 25)
...

:
That is why Allah sent the Messengers.
Tawheed is the most important because it was for Tawheed that Allah revealed the books.

Alif-Laam-Raa. [These letters are one of the miracles of the Quran and none but Allah
(Alone) knows their meanings]. (This is) a Book, the Verses whereof are perfected (in every
sphere of knowledge, etc), and then explained in detail from One (Allah), Who is All-Wise
and Well-Acquainted (with all things). (Saying) worship none but Allah. Verily, I (Muhammad
sallallahu alayhi wa sallam) am unto you from Him a warner and a bringer of glad tidings.
(Surat Hud: 1-2)
A Book that was revealed so that you can worship Allah.
Tawheed was the first call to people. When the Prophet sallallahu alayhi wa sallam sent
Muaadh to Yemen:
Let the first thing be that you call them to Tawheed.

Tawheed is important because it is what divides people. It is what Walaa and Baraa is
founded on. When it comes down to it, Tawheed is more important than family bonds.
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:
You (O Muhammad sallallahu alayhi wa sallam) will not find any people who believe in Allah
and the Last Day, making friendship with those who oppose Allah and His Messenger
(Muhammad sallallahu alayhi wa sallam), even though they were their fathers, or their
sons, or their brothers, or their kindred (people). For such He has written Faith in their
hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself.
And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein
(forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily,
it is the Party of Allah that will be the successful. (Surat al-Mujaadilah: 22)
In Surat al-Mujaadilah (the Surah of Walaa and Baraa), where the determining factor
between family members is Laa Ilaaha Illallah Muhammadur-Rasoolullah.
Tawheed is the word that makes the difference between us and the people of the Book.
: ...
Say (O Muhammad sallallahu alayhi wa sallam): O people of the Scripture (Jews and
Christians): Come to a word that is just between us and you, that we worship none but
Allah, and that we associate no partners with Him. (Surat Aali Imraan: 64)
Allah says O people of the Scripture, come to a word that is just between us and you. What
is the word that is just between us and you? The word of Tawheed.
Tawheed is the first ordain and its opposite is the first prohibition.
...
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:
Say (O Muhammad sallallahu alayhi wa sallam): Come, I will recite what your Lord has
prohibited you from: Join not anything in worship with Him. (Surat al-Anaam: 151)
The verse we mentioned earlier. It is the first ordain and its opposite is the first prohibition.
Tawheed is the right of Allah over us, like the Prophet sallallahu alayhi wa sallam said in the
Hadith:

Tawheed is the most important ordain because it demolishes sin.

Drops of Tawheed demolish and melt down mountains of sins. In the Hadith al-Qudsi O
son of Aadam, if you were to come to Me with sins that are close to filling the entire earth
and you meet Me without ascribing any partners to Me, I would certainly forgive you. Drops
of Tawheed demolish mountains and mountains and a globe full of sins.
Tawheed is the most essential command because it is means for Barakah.
:

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should
have opened for them blessings from the heaven and the earth, but they belied (the
Messengers). So We took them (with punishment) for what they used to earn (polytheism
and crimes, etc). (Surat al-Araaf: 96)
If the people of the towns had believed (which is Laa Ilaaha Illallah MuhammadurRasoolullah) and had Taqwa (piety), certainly We would have opened for them the blessings
from the heavens and the earth. But they disbelieved, so We took them with punishment
for what they used to do and they earned.
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Tawheed is the first question in the grave.

...

will keep on worshipping Allah Alone and none else), and in the Hereafter. (Surat Ibraheem:
27)
You see why the author said the most important is Tawheed and its opposite is the biggest
forbidden? It is the first question in the grave. The verse says Allah will keep firm those who
believe with the firm word in this life and in the life after. By Ijmaa of the Ulamaa, the part
in the life after is the question in the grave, which is Tawheed.
Tawheed is important because in order to get intercession, the number one rule is
Tawheed.

:
The Prophet sallallahu alayhi wa sallam said the most fortunate of people to get my
Shafaaah (my intercession) on the Day of Resurrection are those who say Laa Ilaaha Illallah
(Tawheed) purely and sincerely from their heart.
Tawheed is the most important command or ordain because it is the way for leadership on
this earth.
Allah has promised those among you who believe, and do righteous good deeds, that He will
certainly grant them succession to (the present rulers) in the earth, as He granted it to those
before them, and that He will grant them the authority to practise their religion, that which
He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security
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after their fear (provided) they (believers) worship Me and do not associate anything (in
worship) with Me. But whoever disbelieved after this, they are the Faasiqoon (rebellious,
disobedient to Allah). (Surat an-Noor: 55)
Allah promised He will certainly grant us succession (make us rulers and leaders) on this
earth, but what is the condition after all the promises?

(Provided) they (believers) worship Me and do not associate anything (in worship) with Me.
They worship Me and commit no Shirk.
Tawheed is the most important command because it brings you content and happiness in
this world. Why do you think the Prophet sallallahu alayhi wa sallam taught Ibn Abbaas
when he was a young boy that if the world came to benefit you, they will not benefit you
unless Allah wrote it for you. And if the globe came after you to harm you, they will not
harm you unless Allah wrote it. If you and I raise our children like that on Tawheed, you are
going to live a happy, content, stress free life.
We can go on and on about why Tawheed is the number one command from Allah. And of
course, impliedly included in all what I said is that if it is the most important command, then
its opposite is the number one forbidden from Allah.

Moving on, he said:

: :
Let us go back to the proof that he mentioned. We said this is a very comprehensive proof
that shows the biggest obligation is Tawheed and the biggest forbidden is Shirk.
The verse says:

Worship Allah.
Who is Allah directing this speech to? Is it Muslim and Kaafir or Muslim alone? It is actually
for Muslim and Kaafir. It includes Muslim and Kaafir.
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It is for all mankind and it is more specific in another verse in Surat al-Baqarah:
: ...

Allah did not say O you who believe. When Allah mentions Ibaadah, it is for everybody. He is
ordering everybody to do Ibaadah and worship. But when He mentions the fruits of it, it is
only for the believers.
:

This is the Book (the Quran), whereof there is no doubt, a guidance to those who are AlMuttaqoon [the pious and righteous persons who fear Allah much (abstain from all kinds of
sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good
deeds which He has ordained)]. (Surat al-Baqarah: 2)
The benefit of the Book is only for who? Everybody? No, it is for those who are pious (the
believers) and the non-believers are excluded. The order to worship goes for the Muslim
and Kaafir, but the fruits are only for those who believe.
He orders Ibaadah. What type of Ibaadah? The Ibaadah here is not restricted, so it is any
type of Ibaadah. It is general and it is left open, so it is every Ibaadah. It is the principle, root,
foundation Ibaadah (which is Tawheed in itself) and then all secondary types of Ibaadah (like
Salah, Siyaam, Hajj, fear, love, hope and Duaa). The worship has to be based on Tawheed
first. The pillar is Tawheed. If someone refers to it as Ibaadah and he is worshipping other
than Allah, it is null and void. It is false Ibaadah. It is not Ibaadah. It is null and void and false
Ibaadah. Ibaadah without Tawheed is like Salah without Wudhu. Just like your Salah is not
accepted without Wudhu, Ibaadah is not accepted without Tawheed. Shirk voids Tawheed,
just like breaking your Wudhu invalidates your Tahaarah (your purification).

And join none with Him in worship.
Allah ordered us to worship Him alone, then He deterred from Shirk. He said do not commit
any Shirk.

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It means to worship Allah alone. If they worship Allah alone, then Wabudullah (
in itself does not need any additions. It is sufficient in itself. That in itself deters from Shirk,
but there is also a Nafi part to assure the matter. The next part of the verse is Nafi.

And join none with Him in worship.
It is to ensure that one will not associate partners in any way. It is not initiating a new
concept, but it is elaborating on Wabudullah. When He followed with this, that is to affirm.
He is not initiating a new fact, but the fact was already established right there (to worship
Allah alone). It is to ensure. That is to show the importance of Tawheed and the danger of
Shirk.
Now does Shirk here include both minor and major Shirk? The verse is broad and that is how
it is best to leave it. It includes both major and minor Shirk. We spoke in the past on minor
Shirk and you can go refer back to it. Let me give you the grammatical breakdown for those
who want it to show you how Shirk is actually general (to encompass minor and major).
These are detailed grammatical benefits and you really do not have to know them unless it
interests you. Some of the brothers here are interested in that. Maybe if we do an Arabic
class in the future, it will become much easier to understand.
: ...
Shaya ( )here is Nakirah (a common noun). A common noun in the context of deterring
makes it general.

A common noun (Nakirah) in the context of a sentence of deterring makes the matter
general, so Shaya means everything (associating an angel, Messenger, Prophet, saint or
anything else).
The general speech:

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Is everything but to top it off more, the Nakirah Shaya adds emphasis as well because this is
a dangerous matter.
Through all that, keep in mind that even though the verse would have been perfectly okay
without Shaya, it was added for emphasis because it is a dangerous matter. It is reiterated
because it is a dangerous matter and because the proper worship cannot be completed
without staying away from all forms of Shirk (apparent and hidden), and that is an essential
factor for your Ibaadah to be accepted. The second factor is to be in accordance to the
Quran and Sunnah.

Here the order is for Wujoob (). Sometimes orders in the Quran and Sunnah are for
Wujoob and sometimes for Sunnah. Here it is for Wujoob.
Whoever does not worship Allah is an arrogant Kaafir (Kaafir Mustakbir (
)) .
Whoever worships someone with Allah (associates a partner) is a Kaafir Mushrik (
) . Whoever worships Allah alone is a sincere Muslim (a Muslim Mukhlis (

)) . That is the three categories.
THE THREE PRINCIPLES

Now let us move on. The author said:

:

:
These are the three principles that you must know. If you are told what are the three
principles that every human is obligated to know, it is to know your Lord, your religion and
your Prophet.
As you can see, this is the core and this is the heart of the book. What we took so far in this
chapter is just an introduction to the heart of the book, which is the main part.
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THE DEFINITION OF USOOL

What are the three principles in Arabic? It is called Usool ( ). That is what the book is
named after. Usool means something which other things are built, founded or based on.

The trunk of a tree where branches spring from.

The foundation of a wall.
WHY DID THE AUTHOR USE A QUESTION AND ANSWER FORMAT?

The author introduced this part of the book in a question form, which he did not do in the
past two chapters. He said and if you are asked, and why did he do it like that? Because it is
important of course and he wanted to draw attention like that. It is a tactic used by writers,
scholars and Ulamaa (the question and answer format). It is a change and it is a good style.
It draws attention and gets your attention, instead of the systematic laying out of
information that is used by many educators. So that is a good way to draw attention.
However, I believe the reason is possibly because these three questions (principles) are the
ones you are going to be asked about, so it suits it that he brought it in a question form.
Everyone is going to be asked about it. Every human being and every Jinn is going to be
asked about it, and the answer is what will determine if one is wretched or happy. When
you are asked about them in the grave, it is in a question and answer style, so it is very
thoughtful to start this section off by making it a question.
LIVING AND DYING BY TAWHEED

Everyone needs to know these questions. Learned, illiterate, educated, layman it does not
matter. Happiness and failure in both worlds depends on these principles.
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will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will
cause to go astray those who are Dhaalimoon (polytheists and wrong-doers, etc), and Allah
does what He wills. (Surat Ibraheem: 27)
These are the questions that your Tawheed is based on. Anyone can memorise them. We
would have only had to do five minutes in the first class and we would have been done if
that was all of Tawheed. Memorising these questions is part of it. Applying them, living and
dying by them that is the kind of Tawheed that we want. That is why the author did not
just say there are these three principles. He gave a strong introduction before he mentioned
the three principles. Remember we talked about Haneefiyyah and Millat Ibraheem, and just
earlier today about how important Tawheed is and how dangerous Shirk is.
Like I said, if you get nothing out of Tawheed except that you say it on your deathbed (Laa
Ilaaha Illallah), then you have succeeded. You have got all you needed. That is the biggest
change right there. If you live by it and you die by it, and you pass over the first hurdle in
this life, the first hurdle of the life after is the grave.
THE FIRST HURDLE OF THE LIFE AFTER IS THE GRAVE

In Sunan at-Tirmidhi. The grave is the first hurdle or the first stage of the Hereafter.
Whoever is saved from it, whatever comes after it will be easier. But if he is not saved from
it, whatever comes after it is going to be even worse.
So you pass the first hurdle in this life when you say Laa Ilaaha Illallah on your deathbed.
Inshaa Allah we all say it. Now the second hurdle is in the first stage of the life after. The
Prophet sallallahu alayhi wa sallam said I have never seen a scene but the grave is more
frightening than it. Tawheed is your way out of it. Tawheed is your means to get through it.
Tawheed and namely these three questions. Pertaining to your life in the grave (the life in
the Barzakh), these three questions in the grave are like the relationship between a heart
and a body. Just like the status and wellbeing of the body depends on a healthy heart, the
status and wellbeing of the life after depends on what happens in the grave with those
questions. If it is good and you pass the questions, whatever is after it is better. And if not
wal-Iyaathu Billah, whatever is after it is worse.
When the most cherished loved ones put the dirt over the deceased, the deceased hears
the footsteps of those walking away and two angels come. They sit him and ask him. At this
point in the stomach of the earth and lonely in the grave under the dirt, your means of
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rescue is Tawheed (what you did in Tawheed). After the soul is restored to the body, the
fearsome scary angels (Munkar and Nakeer) come for interrogation, and this is Al-Usool AthThalaathah. They sit someone up and they ask him who is your Lord? The believing soul will
say my Lord is Allah. What is your religion? My religion is Islam. Who is the man who was
sent amongst you? And it is Muhammad sallallahu alayhi wa sallam. He quickly goes over
them. He studied Tawheed, he lived and died by Tawheed, and that is the first stage. If he is
healthy in that stage then that is it. After that, it is going to be better. Then they will ask him
how did you get this knowledge? What was the source of your knowledge? And he will reply
I have read the Book of Allah, I believed in it and I declared it to be true. That portion of the
Hadith is in Sahih al-Bukhari.
Now if he is among the evil ones wal-Iyaathu Billah, who is your Lord? Haah Haah, I do not
know. Alas alas, I do not know. What is your religion? Haah Haah, I do not know.
Nasalullaha Salaamah. What about the Messenger sallallahu alayhi wa sallam? Haah Haah,
I do not know. He does not know, but note what he says. He says I do not know, but I used
to say what the people used to say. It will be told to him you did not know nor did you take
the guidance (meaning the guidance of the Quran). The people who pass will be told look at
your place in Paradise. They will see an opening in the grave and they will see their place in
Paradise, and they will be told that is what is awaiting you. The dead person (both righteous
and not righteous) will see both places. After not answering, the non-believer will be hit
with an iron hammer between his ears, with a force that is so violent that it will crumble a
mountain. He will cry and that cry will be heard by whatever approaches him, except the
human beings and Jinn. A call is then heard from Heaven he lied, spread out the carpets of
Hell for him and take him to his place in Hell. Nasalullaha Salaamah.

Then after that, ugly beings wearing ugly garments and giving out foul offensive odours
come to the disbelieving soul. They say be grieved with what displeases you, and of course
the opposite is true for the righteous. This is the day that you have been promised. This is
the day we told you about. He is going to ask who are you? Your face is so ugly (it looks like
evil). That person will say I am your wicked deeds. We do not want to go through the whole
Hadith but of course for the believer, the opposite is true.

:
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The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will
be established (it will be said to the angels): Cause Firawns people to enter the severest
torment! (Surat Ghaafir: 46)
: -

The grave has a squeeze. If anyone was to be relieved from it, it would have been Sad Ibn
Muaadh.
In Bukhari and Muslim, the man about whom the Prophet sallallahu alayhi wa sallam said:
The Throne of Allah shook for his death.

He lived from thirty to thirty six in Islam. He died thirty six years old, and six years was his
age in Islam. Seventy thousand angels were in his funeral procession and the Throne of Allah
shook when he died. If anyone was to be relieved from that squeeze, it would be Sad Ibn
Muaadh. Scary and terrifying, but what is slightly comforting is what Abul-Qaasim as-Sadi
said in his book Ar-Rooh ( )no one is relieved from the squeeze of the grave except
the righteous. They get a simple squeeze and then it is eased, but the disbelievers will get an
ongoing, everlasting, powerful squeeze. Life on Tawheed (living, surviving and dying on it so
you can be resurrected on it) is our goal Inshaa Allah.
My hope Inshaa Allah Taaala is that we finish this book within less than ten classes. I am
saying this to keep you inspired. Do not give up hope. If you have reached this far, there is
only a little bit left.

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CLASS TWENTY EIGHT

We are still at Chapter Three the core chapter of the book. The chapter that has the three
fundamental principles (the three questions that one will be asked about in the grave), and
it is the heart of the book like we said.
We left off at the phrase:
. :
: :

:
:
If it is said to you what are the three principles which a person must know? Then say it is the
knowledge of the servant of his Lord, his religion and his Prophet Muhammad sallallahu
alayhi wa sallam.
TWO TEACHING TACTICS OF THE AUTHOR

Here he used two different teaching tactics. One we mentioned in our last class. We
mentioned presenting the heart of this book (the three fundamental principles) in a
question format. I said it was a teaching tactic to change the method and style, drawing
interest to what he is about to talk about. But more so, I believe it is because one will be
asked about these and questioned about them in his grave, so it was suitable that he
present them in a question and answer format.
The second style of his writing is that he gave the answers in general your Lord, your
religion and your Messenger. Brief and short, and then in the next paragraph he repeated
each one of these three principles in detail. That is a style known to writers in English and in
Arabi. It is a style to draw interest. Give a summary (be brief) and then go into detail. Even
in English, if you look to the diagram structure of a well written essay, you find that they
start general and then in the following paragraphs they get specific. You start with an
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attention getter and orient the reader with a summary, and then go to detail. That is what
the author did here when he was talking about al-Usool Ath-Thalaathah.
WHY IS THE ONE ASKING NOT MENTIONED?

He said:

So if it is said to you. Who is the one asking here? Who is the one saying this to us? He left
that out. He left out the Faail (( )the doer) the questioner. Why? For two reasons.
Number one because what is important is the answer. That is what really matters here.
The answer is what matters. Number two there are matters that may depend on the one
asking but here in this matter, the answer does not depend on who is asking. It can be
anyone. The answer does not depend on who is asking, so leaving it out is very appropriate.
It could be your parents asking, it could be an angel or it could be a Messenger of Allah. It
could be anyone who is asking. It does not really matter. The answer in this matter will
always be the same answer, so it does not matter who is asking the question.
THE THREE PRINCIPLES

He said:
The three principles. Al in Ath-Thalaathah meaning the three known principles. Al (the) in
this one means it refers to something known from the situational context of the speaker and
listener. If I say the Masjid and leave it just like that, it means the Masjid we always attend
because you already know it from the conversation between me and you. If I say al-Kitaab
and just leave it like that, you automatically know it is the Quran or a certain book that is in
your hand. Ath-Thalaathah means the three fundamental principles. We know from the
situational context between the author and us that it is the three fundamental principles
(the popular and well known principles).
THESE ARE NOT THE ONLY PRINCIPLES OF THE DEEN

These are the three principles that are the foundation of the Deen. Now you have to
understand that these are not the only principles of the Deen, because Islam has more
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principles than these three. For example, in the future we are going to talk about belief in
angels and belief in Messengers. Those are principles, but they are not included with these
three over here. So there are other principles outside these three principles.
These principles here are just like the other principles, but the difference is these principles
are like the mother principles, whereas other principles branch off from these in one way or
another. Take the first question for example knowing Allah and Tawheed in Allah. That is
the head of all other principles and matters. For example, we have the principle of believing
in angels and Messengers. Those are principles, but those principles become useless
without that mother principle of belief in Allah subhaanahu wa taaala. So these are not the
only three principles, but they are like the mother principles where other principles follow
along behind them.
The next word is Asl and the plural of it is al-Usool. We mentioned last class that it is the
foundation which other matters are based on, like the foundation of a wall.
KNOWING THESE MATTERS IS WAAJIB
Means which a person must know. Yajibu (

)a must. This is the ruling on these three
matters it is a must. Yajibu means Waajib. You must know it. This is not any ordinary
Waajib, but it is the top of the Waajib.
A person must know. Al-Insaan is a person. Insaan is a human like we said, and it refers to
Muslim, Kaafir and Jinn. This call to the three principles refers to Muslim, Kaafir and even
Jinn. The call to the principles of Islam (the call to Tawheed) is a call to Muslim, Kaafir and
Jinn by Ijmaa. Like we said last Halaqah and we mentioned what Insaan was.

That you must know. Marifah here is defined like knowledge. Marifah is to know
(knowledge).
WHAT IS THE METHOD TO ATTAIN THIS MARIFAH?

Now pay attention with me here. The author said we must know these matters, but he did
not tell us how we know. What is the method of attaining this Marifah? What is the method
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of attaining this knowledge? Maybe it is to keep the book short or for other obvious reasons
that he did not mention it, but it could be by asking, reading, listening or sitting with others.
Some matters are by Fitrah and some by intellect.
MARIFAH INCLUDES BELIEF AND ACTION

The author said to know the three matters. Is just merely knowing them sufficient? Marifah
has two conditions. Number one is to know, and number two included and essential in
Marifah is action. You cannot say Wallahi Imaam Muhammad Ibn Abdul-Wahhaab said in
his book to know these matters, I know them and that is it. That will take you to the Irjaa
(). He said you have to know them, but included in that is to believe in them and act
according to them. If there is no fruit to Marifah (which is acting and believing in it), there is
no Marifah. If the knowledge does not produce the fruit of acting, then it is useless. One
must act on their belief, submit to and accept the laws, rules and regulations.
Firawn knew his Lord and so did the Shaytaan, but it did not do them any good. It was
useless. Marifah here is equal to Ilm (knowledge). It is knowledge. It is to place it in your
heart, but the fruits must show on the body parts in the form of action. That show of
Marifah in the action is like following the ordains, being submissive to the Shareeah of
Allah and following the commands of Allah. If merely knowing the question was sufficient to
pass the test in the grave, then the Shaytaan would get an A-plus on it because what did he
say in the Quran?

:

[Iblees] said: O my Lord! Give me then respite till the Day they (the dead) will be
resurrected. (Surat al-Hijr: 36)
So if it was only just knowing them, the Shaytaan knows it. There is knowing, there is
believing and there is acting on them, and you need all three.
You have to take this part of the book with Chapter One. He mentioned that in Chapter One
when we went through the four introductory principles early on. Part of it was:

: ...
...
Those who believe (in Islamic Monotheism) and do righteous good deeds. (Surat al-Asr: 3)
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You know, you believe and you act. If one wants to answer the question in the first hurdle of
the life after (in the grave), he needs to act on it and believe in it. The level of what one
achieves of Tawheed will be the level of success in this Dunya and in the Aakhirah.
Look at the gauge and the measure for success in the Quran.
It is those who believe (in the Oneness of Allah and worship none but Him Alone) and
confuse not their belief with Dhulm (wrong i.e. by worshipping others besides Allah), for
them (only) there is security and they are the guided. (Surat al-Anaam: 82)
Those who believe but do not taint their Imaan with Dhulm. Of course Dhulm here is Shirk.
You do complete Imaan and you get complete Aman (), which is security in both worlds.
And on top of that, Huda ( )which is guidance. For who? For whoever brings this
Tawheed complete without any deficiencies in it. Therefore, the more deficiency in
Tawheed means the less dosage of Aman and Huda (security and guidance).
THE MEANING OF MARIFAH

MARIFAH CANNOT BE USED FOR ALLAH
Note here he used the word Marifah. We defined Marifah as Ilm (knowledge). In Arabic, it
is very similar to knowledge. Marifah and Ilm are very similar. However, there are detailed
linguistic differences that you should keep in mind. Number one with us (the creation),
you can describe me and you as Marifah. If we knew something, we can describe it as
Marifah just like the author mentioned here. To Allah subhaanahu wa taaala, you do not
use Marifah. In describing and giving the quality of Allah, you do not use the word Marifah.
Why? Because Marifah means you knew something and it was preceded with ignorance.
One was ignorant of something, then he had Marifah. You cannot use that with Allah
subhaanahu wa taaala.
Now the term Ilm is used instead as a quality of Allah. How? Sometimes Ilm refers to one
who was ignorant at a time before. Like today whoever did not know matters we are
talking about has Ilm now and before they were ignorant. When we speak about the Ilm of
Allah as it pertains to Allah, it was not preceded with ignorance. To us, yes it can happen
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that it is preceded with ignorance. You cannot use Marifah with Allah because the
definition of Marifah refers to that which is preceded with ignorance. Therefore, you
cannot say Allah has Marifah. Allah has Ilm. Why? Because it was not preceded with
ignorance. You can apply both, but when we are talking about Allah, it was not preceded
with ignorance.
Let me repeat it. Marifah and Ilm both mean knowledge. To us humans, they can be used
interchangeably. You can say Ahmad has Ilm and that is good. You can say Ahmad has
Marifah and that is good, and I can say the same about you. The word Marifah is knowing
after you did not know. That is us humans. You cannot say Allah has Marifah because the
Ilm of Allah is eternal. It was not preceded with ignorance. Maaath Allah.
With Allah we use the word Ilm. Ilmullah not Marifatullah. Why? Ilm may mean like
Marifah (that which is preceded with ignorance), so that may apply to me and you. But
unlike Marifah, Ilm also has another definition where it does not necessarily always mean
that it was preceded with ignorance. That is why we can use that term when we are
speaking about Allah subhaanahu wa taaala. When Ilm pertains to us humans, it could
mean Marifah (knowledge after ignorance). When Ilm pertains to Allah, it is the definition
which is the knowledge that is not preceded with ignorance. That can be a definition of Ilm,
but it is not a definition of Marifah since Marifah is strictly preceded with ignorance.
MARIFAH IS USUALLY IN THE CONTEXT OF VILIFICATION IN THE QURAN

Another nice delicate meaning in this word Marifah is that Marifah is mostly used in the
context that someone is being vilified in the Quran. Some kind of context where it is talking
about someone who is vilified. For example, it comes in the Quran followed by talking
about those who are denying the truth.

:
Those to whom We have given the Scripture (Jews and Christians) recognise him (i.e.
Muhammad sallallahu alayhi wa sallam as a Messenger of Allah, and they also know that
there is no Ilaah (God) but Allah and Islam is Allahs Religion), as they recognise their own
sons. Those who destroy themselves will not believe. (Surat al-Anaam: 20)
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They recognise the Grace of Allah, yet they deny it (by worshipping others besides Allah)
and most of them are disbelievers (deny the Prophethood of Muhammad sallallahu alayhi
wa sallam). (Surat an-Nahl: 83)
Talking about vilified people, He used Marifah (that they knew). In those and similar verses,
He said they knew the truth and rejected it. He used the word Marifah instead of Ilm,
although Ilm could have been applied there as well. So a nice delicate linguistic difference
between Ilm and Marifah is that Marifah is usually in the context of vilification in the
Quran. Usually in the Quran and in the Hadith it is like that, but not always. Whereas on
the other hand, Ilm usually comes in praise.
There is a Hadith that is Sahih in Sahih Muslim. Ibn Abbaas radhiallahu anhu narrated in one
of the narrations of it:
:

The Hadith when the Prophet sallallahu alayhi wa sallam sent Muaadh to Yemen. He said:
We mentioned this Hadith before, but in one of its narrations when the Prophet sallallahu
alayhi wa sallam was telling Muaadh what to talk to the people in Yemen about, he said
teach them Marifatullah. He used Marifah instead of Ilm. If they have Marifah of Allah,
then let them know that there are five obligatory prayers.
Our point here is that the Prophet sallallahu alayhi wa sallam used Marifah in a
praiseworthy context. Why? We just said Marifah is usually in the context of vilification, but
not necessarily always. It could come in a praiseworthy context like in this Hadith, and this is
one of the exceptions. This is why the author used it in this sentence instead of Ilm,
meaning there is no reason to object at him for using Marifah. He is not wrong for using
Marifah instead of Ilm, because sometimes it is used in a praiseworthy context. Knowledge
(Ilm) is the opposite it is usually in the praiseworthy context and it is rarely in a negative
context.
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THERE IS NO ROOM FOR DOUBT IN THIS MATTER

Moving on, he said:

When you are asked this, say and say firmly. Give your answer firmly, firm in your belief. You
must be firm. There is no room for doubt in this matter.
...
:
Only those are the believers who have believed in Allah and His Messenger, and afterward
doubt not. (Surat al-Hujuraat: 15)
:
Then say the knowledge of the servant of his Lord.
Be firm in both your answer and your belief.
THE TWO TYPES OF SERVANTS

The knowledge of the servant. Which servant? There are two types of servants one that is
by force and then the servant by choice.
THE SERVANT BY FORCE

:

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There is none in the heavens and the earth but they will come to Allah subhaanahu wa
taaala as slaves (by force).
THE SERVANT BY CHOICE

Then there is the servant who is by choice, who does that which Allah told him to do.
Uboodiyyah at-Taaah wal-Imtithaal (
) , and that is like the
characteristics in Surat al-Furqaan:
And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility
and sedateness, and when the foolish address them (with bad words) they reply back with
mild words of gentleness. (Surat al-Furqaan: 63)
That is for the believers by choice, because they chose to do that. Those who answer the
questions and live by them are of course the second category (the worshippers by choice).
We ask Allah subhaanahu wa taaala that we be among them.
THE THREE PRINCIPLES IN SUMMARY

THE FIRST PRINCIPLE
IS THE TEST IN THE GRAVE ONLY A TEST OF LORDSHIP ?

You must know your Lord. Note the word Lord, from Lordship. We know Rabb is Lord and it
refers to what? Tawheed ar-Rububiyyah (Lordship) that Allah is the Creator, Sustainer,
Maintainer and so on. We already went through the Tawheed of Lordship.

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That refers to Lordship but when you are asked in the grave who is your Lord (
), is it
Lordship only? Is the test in the grave only a test of Lordship? Because the Hadith says Man
Rabbuk and that is Lordship right there. Rabb, Rububiyyah, Lordship. The question appears
to only state that it will be asking about Lordship, but what about Uloohiyyah? What about
the Oneness of Allah when we give our worship to Allah? If we are only going to be tested
on Lordship (Rububiyyah) and that is all we are going to be asked about, then Quraysh who
opposed the Prophet sallallahu alayhi wa sallam would all pass the test, since the Quran
clearly states that Qurayshians believed in Lordship. In fact, in many verses Allah used their
belief in Lordship to convince them to believe in the Uloohiyyah (worship) aspect. Not only
will Quraysh pass that test in their grave, but the devil will also pass it.

:

He used to say Rabbi.
In the grave, you are going to be asked Man Rabbuk (who is your Lord) that comes from
Rububiyyah. If it is literally Rabb of Rububiyyah, then nearly everyone will pass because
even the Kuffaar of Quraysh did not have a problem with it. That is why Allah says:
:
They believe in Tawheed ar-Rububiyyah. The Hadith says we will be asked about Rabb,
which is ar-Rububiyyah. Does that mean Abu Jahl will pass the first hurdle in his grave? Let
me answer that.
ULOOHIYYAH INCLUDES RUBUBIYYAH AND RUBUBIYYAH REQUIRES ULOOHIYYAH

Rububiyyah in this Hadith (Man Rabbuk) is Rububiyyah, but it also includes Uloohiyyah in it.
Remember we said before that Rububiyyah requires Uloohiyyah. Uloohiyyah includes
Rububiyyah and Rububiyyah requires Uloohiyyah. Rububiyyah here requires Uloohiyyah.
How? Look at what Allah says in the Quran.

: ...

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So they believe in Tawheed ar-Rububiyyah.
After that, Allah said:
...

:
Say: Tell me then, the things that you invoke besides Allah, if Allah intended some harm for
me, could they remove His harm, or if He (Allah) intended some mercy for me, could they
withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers)
must put their trust. (Surat az-Zumar: 38)
As in many other verses, Allah is telling them that if you believe in the first part which is
Lordship (you believe He is the Creator and Sustainer), then based on that you are required
and you must believe in the second one which is Uloohiyyah (to direct your worship to Allah
subhaanahu wa taaala).
Let me explain it in a scenario which will explain this verse that I just mentioned and similar
verses like it throughout the Quran where Allah spoke about Rububiyyah and said if you
believe in this, then you are required to believe in Uloohiyyah. You gave me a hundred
dollars. You provided me with a hundred dollars. You are the provider of that one hundred
dollars. I agree that you are the provider of that one hundred dollars, but then I turn to
someone else and I say thank you to him. I say I owe you a lot of favours and I am very
grateful to you.
Allah has the supreme example. He gives, He provides, He sustains and He maintains, then
one directs his worship or a portion of it to other than Allah. That is how Rububiyyah
requires Uloohiyyah. If one perfects his Uloohiyyah, that means his Rububiyyah is included
in it. How? If I say to someone thank you, you gave me a hundred dollars, I really appreciate
it and you have done me a lot of favours, when I thank him that includes within it that I
believe he is the giver of that one hundred dollars. I agree to that. When one directs his
worship to Allah, it means his Rububiyyah is included. It means he agrees to the Lordship of
Allah overall. Someone who worships One Allah and devotes his Ibaadah to his Lord has
affirmed that the Creator and Sustainer is One.
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ULOOHIYYAH IS INCLUDED BY PURPOSE AND INTENT

Now going back to our issue at hand, in the grave the question is Man Rabbuk (who is your
Lord). That is the first question of the hurdles that you are going to have to go through the
first principle of the three fundamental principles. It must include Uloohiyyah. Even though
the word is Rabb (from Rububiyyah), it includes Uloohiyyah in it. Why and how? First of all,
sometimes Uloohiyyah is included in matters like this by the purpose and intent. We know
overall by the purpose and intent. The Messenger of Allah sallallahu alayhi wa sallam was
sent to teach Tawheed and his struggle with Quraysh was in Uloohiyyah. Do you think that
we will be asked about Rububiyyah and not about Uloohiyyah and then that is it? We will
pass the test?
Some Ulamaa said that when Rububiyyah is mentioned, Uloohiyyah is included by purpose
and intent, because the rule as we took it is Rububiyyah requires Uloohiyyah. Rububiyyah
requires belief in Uloohiyyah, therefore it is included when one is going to be asked about
Man Rabbuk. We will be asked in the grave Man Rabbuk (Lordship), but Uloohiyyah is
included in there. Allah did not send the Messenger sallallahu alayhi wa sallam with
Uloohiyyah in vain like that.
RUBUBIYYAH AND ULOOHIYYAH RESEMBLE IMAAN AND ISLAM

Others said the same thing but in a different way. The second opinion is Uloohiyyah is
included in Rububiyyah when one is questioned in the grave, but they came at it from a
different angle. They said the terms Rububiyyah and Uloohiyyah are like the terms of Imaan
and Islam. How are Rububiyyah and Uloohiyyah resembling Imaan and Islam? With Imaan
and Islam, whenever they are together in one sentence or statement (in a Hadith or in an
Ayah), each has its independent meaning. But if they are separated (meaning Imaan is alone
in an Ayah or in a Hadith, or Islam is by itself in an Ayah or a Hadith), then Imaan would
include what falls under Islam and Islam would include what falls under Imaan. We will talk
about that in the future Inshaa Allah when we get to the pillars of faith, but that is the rule
on Imaan and Islam.
So the Ulamaa said the same applies to Rububiyyah and Uloohiyyah. If you say Imaan and
Islam together in one sentence or see it in the Quran or in a Hadith, then each one has a
different detailed meaning. Imaan has its detailed meanings and Islam has its detailed
meanings. If they are separate and alone, meaning I mention Imaan alone by itself or you
find it in the Quran or in the Hadith and it is detached from Islam and separate, then Imaan
includes the meanings of Islam. And when Islam is separate in a Hadith or an Ayah, it
includes the meanings of Imaan. They said the same applies to Tawheed ar-Rububiyyah and
Tawheed al-Uloohiyyah. If they are mentioned together, they have their own detailed
meanings. When ar-Rububiyyah (Lordship) is mentioned alone like the Hadith that we have
here about the question in the grave, they said in such Ahaadith it includes the meanings of
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Uloohiyyah in it. And if Uloohiyyah is mentioned alone, then it includes Rububiyyah in it. For
example, Allah says:

:
Verily, those who say: Our Lord is Allah (Alone), and then they Istaqaamu, on them the
angels will descend (at the time of their death) (saying): Fear not, nor grieve! But receive
the glad tidings of Paradise which you have been promised! (Surat Fussilat: 30)
The verse is about those who say Allah is our Lord and follow along with it. Rabbunaa (),
which means Lordship. There is nothing in that verse about worship. It does not mention
Uloohiyyah in it. They said in a verse like that, it also includes Uloohiyyah in that word.
In another verse:
: ...
right to be worshipped but Allah). (Surat Muhammad: 19)
This is Uloohiyyah. Worship (Uloohiyyah) is mentioned alone here, but the rule says
Rububiyyah is included in such a verse. Like Islam and Imaan, like Faqeer and Miskeen all
of them have the same rule.
THE TEST IN THE GRAVE INCLUDES ULOOHIYYAH

Why did we mention this? To show that when you are asked who is your Lord in the grave,
the Hadith is Lordship alone but it includes worship within it. This is not just Lordship that
you are going to be asked about. It includes within it Uloohiyyah. So the Ulamaa have two
avenues on how Uloohiyyah is included, and both really lead to the same point that they do
not question the matter that Uloohiyyah is included in such a Hadith like we have over here
(Man Rabbuk). That rule on Uloohiyyah and Rububiyyah applies not only here, but in all
other Ahaadith and verses that include Rububiyyah and Uloohiyyah in them (either together
or alone). If it was a test on Man Rabbuk and you say it is just Man Rabbuk and that is all,
the Mushrikeen, the Muwahhideen, the Shaytaan and everybody would be equivalent
because many affirm Tawheed ar-Rububiyyah.
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THE SECOND PRINCIPLE

Now we go to the second principle. He said:

The second principle is you will be asked about your religion (your Deen). In a way, Deen can
be defined as worship or obedience. Why? Because your Deen means to do what one is
obligated to do and to leave that which one is supposed to be refraining from. That in itself
is obedience. It is worship. When you are obedient to Allah, that is worship, so that could be
a definition of Deen. Note we are going through the three principles in the summary stage.
This is just the summary stage. In the following paragraph, the author will elaborate on each
one of them.
THE THIRD PRINCIPLE

Then after Deen, he mentioned:

The third principle is the Prophet Muhammad sallallahu alayhi wa sallam. Why would the
Prophet sallallahu alayhi wa sallam be the third principle? Because it is a question in the
grave. When it is a question in the grave, you better believe it is going to be a principle.
He sallallahu alayhi wa sallam is the mediator between us and Allah subhaanahu wa taaala
in learning this Deen, just as all Messengers are. They are the ones who brought these
teachings to us. Allah created people to worship Him and it is unseen. The way we worship
Him is Ghayb, so it is essential that He send Messengers to teach us the religion and convey
it to us. Therefore by proof of text and intellect, sending Messengers is essential to this
universe so they can teach us that guidance. We believe in Ghayb. We would have never
known the knowledge of Ghayb or the knowledge of this Deen without the Messengers and
more particular for us, the Messenger sallallahu alayhi wa sallam.
The Messenger is important, therefore it is a fundamental principle that one will be asked
about in his grave. The message he brought us (the Deen) is important, so it is a principle.
The Book is another principle and part of the Deen. Of course the one who was sent with it
(the Prophet sallallahu alayhi wa sallam) is a principle, and the One who sent him (Allah
subhaanahu wa taaala) is a principle. So they all relate to each other in a way. The
importance of knowing the Prophet sallallahu alayhi wa sallam and his life comes from the
importance of the One who sent him (Allah subhaanahu wa taaala who we worship and we
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worship alone), and it also comes from the importance of the message that he was sent
with. He was sent by Allah with the Shareeah and the Prophet sallallahu alayhi wa sallam is
the third principle.
He concludes his introductory brief statement on the three fundamental principles right
here, and now he is going to repeat the three principles and elaborate a little bit more on
each one of them. That is why I said he is going to talk about them briefly to make sure you
have a super basic outline of what it is, and then he is going to go in depth. So now he is
going to start going in depth.
THE THREE PRINCIPLES IN DEPTH

THE FIRST PRINCIPLE
He goes on to say:
: :
So if it is said to you who is your Lord? Then say my Lord is Allah.
FAA AL-FASEEHAH
The Faa here is Faa al-Faseehah (

Bayaan (
( )the Faa by itself). Al-Ifsaah Bi-Mana al-
) , meaning the Faa explains. It is going to explain an answer to
a question. This type of Faa means an explanation is going to follow. What is the
explanation here? The answer to if you are asked Man Rabbuk (who is your Lord). Now he is
going to explain it.
WHO IS YOUR LORD?

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Qeela ( )if it is said to you. We said he did not say who is asking because the answer is
what matters and it does not matter who is asking. The answer remains the same
regardless.
:
So if it is said to you who is your Lord? We established that worship is included in Lordship in
this statement. Who is your Lord means who is your Lord who created you, gave you life,
prepared you, gave you your provision and continues to provide you with all your needs.
DO NOT DISDAIN THIS QUESTION

It is a simple question and a lot of people say oh we know it, let us move on. The fact that
you know it is simple and you believe in it is something worthy of saying Alhamdulillah day
and night, that Allah guided you to this simple question. It is true and I agree with you that
Man Rabbuk is a simple question. For you and me, that is the Fadhl ( )of Allah upon us
that we believe it is a simple question and we know it, and we ask Allah to keep us steadfast
on it. But the obvious belief in this question masses and millions do not know it or do not
believe in it.
Allah said it:

:
...
And none believed with him, except a few. (Surat Hud: 40)
Only a few believed in it. Millions do not believe in it.

...

:
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The majority will lead you astray.
:
The majority will not believe except with Shirk.

:

...
But few of My slaves are grateful. (Surat Saba: 13)
A few are the ones who are thankful.

...

: ...

And, verily, many partners oppress one another, except those who believe and do
righteous good deeds, and they are few. (Surat Saad: 24)
So yes it is a simple question. Alhamdulillah that we believe in it. These are verses stating
that the majority do not believe or do not accept, or they reject this. So when we pass by
this simple question and you say this is very obvious, do not ever disdain it. Instead say
Alhamdulillah Thumma Alhamdulillah Thumma Alhamdulillah that we believe in it, and may
Allah continue to keep us steadfast on it.
THE DEFINITION OF RABB

He said the question is Man Rabbuk. Let us look at ar-Rabb ().
THE OWNER OF SOMETHING OR ONE IN CONTROL OF SOMETHING

If you take out Al which means the, then it is the owner of something who controls
something or who rules something. One who has a position over something under his
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control. Like the famous Hadith when they came to destroy the Kabah in the year that the
Prophet sallallahu alayhi wa sallam was born in. His grandfather went and he said to them:

He said I am the lord of the camels (give me my camels back), and the Kabah has a Lord that
is going to protect it.
NURTURE OR RAISE UP
Ar-Rabb (Lord) comes from the word Tarbiyah (( )to nurture). Allah nurtured us and all
of His creation with His favours and His blessings, so it stems from the word Tarbiyah. Its
root word is al-Murabbee (). Nearly all linguistic definitions refer to that word. Raising
up, bringing up, or the more accurate word in English is possibly nurture. Rabb includes
maintaining us, protecting us, the Master, the Sustainer, the Giving and the One who gives
us Tarbiyah (nurturing). It means He raised us step-by-step. Allah raised us every single step
of the way, from the beginning to the end.
The best and most honourable way He raised us is by sending us the Messengers to warn us
and to promise us.

:
Say: In the Bounty of Allah, and in His Mercy (i.e. Islam and the Quran); therein let them
rejoice. That is better than what (the wealth) they amass. (Surat Yunus: 58)
That is one of the best provisions that Allah gave us. The best, purest and mightiest blessing
of all blessings is that He nurtured us with Tawheed. That is part of the Tarbiyah. If you lost
everything on this earth but have Man Rabbuk right, you have everything. If you have Man
Rabbuk wrong but you have everything on this earth, you have nothing. You are a loser
without it. If you are living on crumbs of bread and a small cup of water but you have Man
Rabbuk, you have it all.
...
:
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Then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.
(Surat Taha: 123)
If you are in the most luxury, the best high-rise mansions and you are hopping in the best
restaurants but you do not have Tawheed, that is all going to turn into misery.
But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts
on its orders, etc) verily, for him is a life of hardship, and We shall raise him up blind on the
Day of Resurrection. (Surat Taha: 124)
Whoever turns away from My Dhikr (from my Tawheed), verily for him is a life of hardship
and We shall raise him up blind on the Judgment Day.
ALLAH NURTURED THE AALAM

Going back to Man Rabbuk, ar-Rabb also means that He blessed us with our physical bodies,
our qualities, our desires, our thinking, our mind and more and more. We can go on for
weeks talking about that which Allah provided. Not weeks, but a lifelong of lectures talking
about what Allah provided us with. Also, it does not just mean individually. That is a small
part of it, but it is universal. He nurtured the Aalam ( ). The universe is nurtured by
Allah. Tarbiyah (the definition of Rabb) is to nurture, and part of that is also that He made
choices for the universe.
: ...

And your Lord creates whatsoever He wills and chooses. (Surat al-Qasas: 68)
He is the One who makes the choices. Linguistically, our Murabbee (our nurturer), our Lord
and our Rabb subhaanahu wa taaala means the same thing as the Sustainer, the Provider,
Al-Maalik (), As-Sayyid (), Al-Mudabbir ( ) and Al-Munim (). Allah
nurtures all of the creation with His favours and blessings, and He has prepared a lot for
them in this life and in the life after. He supported them with all their needs. The blessings
of Allah subhaanahu wa taaala are so many that they cannot be counted. Allah told us that.
If you were to try to count the blessings of Allah, you would not be able to.
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: ...

an-Nahl: 18)
It is impossible for us to even count it. There is no time to even give a glimpse of the
detailed blessings that Allah provided us, so just know that He is the Provider and the
Sustainer, He gives us and He nurtures us from the beginning to the end. You have to keep
that in mind.
I remember a story by Ibn as-Sammaak (a pious scholar and an Aabid). He went with the
leader of his time to a desert for something. The leader got very thirsty and he asked Ibn asSammaak for a cup of water, so Ibn as-Sammaak took the opportunity to advise him as he
was giving him a nice cold drink of water. The leader is rich, wealthy and he has control. He
said O leader, this cold water if you could not get it but by paying money, how much
would you pay? The leader said I would give half of my kingdom for it. Ibn as-Sammaak said
what if Allah blocked that cup of water in you and you could not get it out (meaning you
could not urinate it). How much would you pay to urinate it? The leader said I would pay the
other half of my kingdom. Ibn as-Sammaak began to cry and he said what a kingdom that is
not equivalent to a single cup of water. Go to those suffering from a kidney stone or other
ailments and problems. In the midst of their suffering, tell them you will not be cured unless
you give everything you own. All the money you have and all the houses you have. Not a
single one of them would hesitate. They would give it to you.
: ...

an-Nahl: 18)
That is from our Rabb. That is from the meanings of ar-Rabb (One who gives us all that). The
entire universe is drowned in the blessings of Allah, from the top of their heads to the
bottom of their feet. When we say the entire Aalam (universe), it is everything other than
Allah. The Aalam of the Jinn, the Aalam of the Ins (humans), the Aalam of the devils, the
Aalam of the oceans, the Aalam of the birds, the Aalam of the animals and others that we
may know about, and some that we do not know about. They are called Aalam because
they are a sign. It comes from the word sign, like a flag. A sign of the creation of Allah on this
earth. Just like your laptops are a sign that someone manufactured them, we are a sign (we
are like a flag) that we are the creation of Allah, and proof that Allah is our Lord who exists.
And that is a response to those who are atheist.
Some defined Rabb as:
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He created us from our start, He nurtures us with all our needs and He forgives all our sins.
THE SHAREE MEANING OF AR-RABB

When it is mentioned here alone, the Sharee meaning of ar-Rabb includes the definition of
ar-Rububiyyah and the definition of al-Uloohiyyah in it. Here Man Rabbuk means the
Creator, the Provider and the Nurturer, which are of course Lordship qualities. We add on
that the worship qualities and the definition of Uboodiyyah or Uloohiyyah, because we said
when they are separate (and they are here), Rabb carries the meaning of Ilaah (like Imaan
and Islam). When accompanied with each other, Rabb has its meaning and Uloohiyyah has
its definition and meaning.
Later on the author mentioned that ar-Rabb is:

Al-Khaaliq means the Creator and Mabood is Uloohiyyah. That is to show you that he
includes both of them in that.
ULOOHIYYAH IS INCLUDED IN RUBUBIYYAH WHEN MENTIONED

ALONE
Some said when they are separate, they include each other. And then when they are
together, each has its own meaning. We mentioned that earlier. I want to get back to that
and talk a little bit more about that. That is one opinion. Some even said there is an Ijmaa
on that that they are like Imaan and Islam. That is the first one. Another group which I told
you about included it by intent and purpose. They said Lordship here is by itself and it is only
Lordship. So the question to them is are you saying Uloohiyyah is not included in passing the
test? They said no. Here Lordship is by itself, but we arrive at the same conclusion as the
other people. Both of them are correct and it is good for the student of knowledge to know
this. They said Rububiyyah is meant here alone, but you cannot have that Rububiyyah unless
you have Uloohiyyah. They said that is the Quranic method of combining between the two.
So when you are asked who is your Lord, they said it includes worship.
Worship is part of the foundation of Rububiyyah. How? Allah said in the Quran:
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that you may become Al-Muttaqoon (the pious). Who has made the earth a resting place for
you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth
therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship)
while you know (that He Alone has the right to be worshipped). (Surat al-Baqarah: 21-22)
In the beginning it starts with worship your Lord. Note this starts with Uloohiyyah and ends
with Uloohiyyah. He says worship and then at the end, He said do not make Shirk in
Uloohiyyah. Who do we worship? He mentions qualities and all these qualities are qualities
of Lordship, because He is trying to tell us if you believe in Lordship (the foundation), then
you should believe in the worship and make Tawheed in it. All those qualities that He
mentions in the verse are qualities of Lordship, so Allah established the Lordship qualities
(Rububiyyah which is the foundation). First He says worship (worship is Uloohiyyah). Who
do we worship? Worship the One who created you and those before you.

Who has made the earth a resting place for you, and the sky as a canopy, and sent down
water (rain) from the sky and brought forth therewith fruits as a provision for you.
What are all these qualities? These are qualities of Rububiyyah.
Then at the end He says:

Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right
to be worshipped).
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Do not commit Shirk in Uloohiyyah. All the qualities were Rububiyyah. Once He established
that foundation because they believed in it, He said do not commit Shirk in Uloohiyyah.
Both approaches I mentioned in including Uloohiyyah in Rububiyyah are good, and both of
them lead to the same thing. The second approach is that Rububiyyah is a foundation and
an essential part of that foundation is Uloohiyyah. They said that because of how the Quran
is, like the verse I mentioned. The first approach was that when Rububiyyah is not in a
sentence with Uloohiyyah, they include the terms and meanings of each other (like Imaan
and Islam). Two avenues lead to the identical same ending and both ways of thinking are
right. I just gave you that to open the mind of a student of knowledge.
I believe it may be that the author was slightly lenient towards the second approach, but
Allahu Alam. We cannot tell for sure. After he established the foundation of Rububiyyah, he
mentioned worship because he said:

Allahu Alam. It could be that he was slightly lenient towards the second approach.
RUBUBIYYAH AND ULOOHIYYAH ARE DIFFERENT TYPES OF TAWHEED

Either avenue is good, but do not leave here saying Rububiyyah means Uloohiyyah and
Uloohiyyah means Rububiyyah. You fall in the belief of the Mubtadiah (). They are
completely different. They are different types of Tawheed. Claiming they are one is the talk
of Ahl al-Bidah. In fact, Shaykh Ali al-Khudhayr has a response to that. He wrote a letter
responding to that. Uloohiyyah has its definition and meaning, and Rububiyyah has its
definition and meaning, but what we mentioned of the two avenues is to show how they
are inclusive in Ahaadith like this one over here, and in many verses and Ahaadith other
than that. So what we just mentioned is to show you how Uloohiyyah is inclusive in Man
Rabbuk. When one is being asked in the grave who is your Lord, we know that Uloohiyyah is
included in that as well.
MY LORD IS ALLAH
Then he said:
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Meaning He created me, He placed me in existence, He blessed me with external and

internal provision.
He made it more general and broader after that as well. He said:

Meaning when he said the first statement, it is not only for me (that He nurtured me). No
one is special. He brought the universe (the Aalam) from non-existence and provided them
with His provision.
That is like:
:


The Baa is Baa Sababiyyah (
) , meaning because of His blessings. What blessings?
All the blessings that we mentioned earlier external and internal (
).
Dhaahirah are blessings that you can see, touch or know of. Al-Baatinah are blessings that
cannot be seen, and these blessings start when one is in the womb of his mother and even
before that. In his creation, his nourishment and the angels writing what is going to happen
to him, and they continue on not until death, but even way beyond that. Like we mentioned
earlier, there are so many blessings from Allah.
He said when you are asked these questions, say:

My Lord, the One who nurtured me.
But now it is not even that. It is broader than that.

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Meaning everything in the universe is from the provision of Allah. It is not a speciality for
you, but it is universal. Al-Aalameen it is everyone other than Allah.
TAWHEED AL-ULOOHIYYAH: HE IS THE ONE I WORSHIP

After he made sure one must admit Allah is the Creator (the Rabb), then the author moves
on to what Tawheed al-Uloohiyyah is. This is why I told you some may state or think that he
might have been lenient towards including al-Uloohiyyah under ar-Rububiyyah in this
Hadith, by using the second avenue. He established Rububiyyah, and now he goes on to
Tawheed al-Uloohiyyah.

Meaning that He is the One I worship. This is a continuation. If He is the Lord who raised me
and nurtured me and the universe, obviously I should worship Him.
:
Yet they have taken besides Him other Aalihah (gods) that created nothing but are
themselves created, and possess neither hurt nor benefit for themselves, and possess no
power (of causing) death, nor (of giving) life, nor of raising the dead. (Surat al-Furqaan: 3)
In this verse, Allah mentioned seven characteristics of people unworthy of being
worshipped.

They do not create anything.

They are created.
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They cannot control if something bad happens to them and they do not have control over
benefit to them.

They have no control over death.

They do not have control over life.
The seventh one is they do not have any control over the Resurrection.
Allah is saying anyone who has those qualities is unworthy of worship.
That is like many other verses in the Quran.
:
Do they attribute as partners to Allah those who created nothing but they themselves are
created? (Surat al-Araaf: 191)
The author is saying the One who nurtured this universe is the One I succumb to, I subdue
myself and show my humility to, and I worship He and Him alone (Allah subhaanahu wa
taaala). He mentioned Uboodiyyah which is the second type of Tawheed, because it is the
fruit of Rububiyyah and it is at the core of fulfilling the duties or the worship of Rububiyyah.
THE AUTHOR USED ITHBAAT AND NAFI

Then he said:

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Laysa ( )here is to deny (Nafi). He denies worshipping anyone but Allah. Siwaah ( )
means anyone other than Allah. Siwaah is to affirm (Ithbaat), meaning I only worship Allah. I
deny everything other than Allah. He combined between the Ithbaat and Nafi in that
sentence. Remember we said Tawheed is Ithbaat and Nafi.
Earlier he said:

He is the One I worship. That is sufficient right there, but he wanted to reiterate it with
Ithbaat and Nafi. Ithbaat means to affirm that Allah is the only One I worship, and Nafi is to
deny that I worship anyone other than Allah.

Is to affirm the previous statement:

No one is worthy of my worship but Allah subhaanahu wa taaala.
This refers to both major and minor Shirk. No one is worthy of me worshipping but Allah
subhaanahu wa taaala. No statue and no angel is worthy of my worship. That we do not
disagree on, but you also have to keep in mind that no Shaykh, no friend and no onlooker is
worthy of me showing off and getting my Ibaadah or a portion of it cancelled out.
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CLASS TWENTY NINE

We stopped off at:
If it is said to you what are the three principles which a person must know?
:
Then say it is the knowledge of the servant of his Lord and his religion and his Prophet
:
If it is said to you who is your Lord?
:
Then say my Lord is Allah who has nurtured me and all of the creation with all the favours
and blessings.

He is the One whom I worship and there is no one other than Him and besides Him that I
worship.
TAFSEER OF AL-HAMDU LILLAHI RABBIL-AALAMEEN

This is exactly where we stopped off:
:
:

The proof is all praise for Allah, the Lord of all the creation.
The Lord of the creation that is the proof. He is the One who nurtured, He is the One who
sustained, He is the One who gave us all the blessings, He is the Creator and the Owner of
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the universe. He is the One who controls all the affairs, He is the Mighty and Majestic One
subhaanahu wa taaala, He is the Lord and that is the One who is worthy of our worship.
AL-HAMDU LILLAH
:

Al-Hamdu Lillah (
)is proof Allah is worthy of Ibaadah. How? Because He nurtured
us and not only us, but the universe. Therefore, He is the only One worthy of being
worshipped since He gave us all that. Al-Hamd is admitting thanks to the One being
thanked.
The verse he chose is the first verse in the Quran. Of course there is a dispute about
whether Bismillah is or not, but al-Hamdu Lillah is mostly the first verse in the Quran. It is
also the last of the Duaa of the people in Jannah.
...
:

And the close of their request will be: Al-Hamdu Lillahi Rabbil-Aalameen [All the praises and
thanks are to Allah, the Lord of Aalameen (mankind, Jinns and all that exists)]. (Surat Yunus:
10)
The Alif and Laam in al-Hamdu is called Lil-Istighraaq (), meaning it includes all
thanks. Every type of thanks belongs to Allah subhaanahu wa taaala. Every type of thanks
that existed, is existing or will exist. That Alif and Laam (Lil-Istighraaq) means all of that
belongs to Allah.
LAAM IN LILLAH
The first Laam in Lillah ( )comes to mean two things. It comes to mean ownership (Lil-Mulk
( ))when it is preceded with an appointed and specified item. For example, like saying:

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The house is for Khaalid.

That means the Laam here is the Laam of ownership (Laam Mulk (
)). Why? Because
it was preceded with a specified item. Li-Khaalid ( )means a specified item was before
it, which is the house. It could be a car, a pen or a laptop. So when it is a specified item
before that Laam, that means that is the Laam of the ownership.
Laam also comes to mean Istihqaaq (), which means someone worthy of a quality
or a matter. For example, you say:

Honour is for Khaalid.
Honour is not an appointed item like a car, which we said earlier. Rather, it is a quality.
Honour is not a specified item, so Laam in Lillah means He is worthy of and deserves all
thanks. Why? Because al-Hamd before it is not a specified item, so it is Laam al-Istihqaaq
(
)instead of Laam al-Mulk () . In addition to Istihqaaq, Laam in Lillah
also means Ikhtisaas (), which means Hamd is a speciality only to Allah. It also
comes to mean Ikhtisaas only for Allah. Alif and Laam in al-Hamd means all. The Laam in
Lillah means worthy (Ikhtisaas) and Istihqaaq means He deserves it. So that is the definition
of al-Hamdu Lillah linguistically.
THE SHAREE DEFINITION OF AL-HAMD

The Sharee definition of al-Hamd is remembering the beauties of the One thanked (over
here it is Allah), showing love, glorification and majesty to Him.

That is the definition Ibn Taymiyyah chose for al-Hamd. You must have all those conditions
and qualities when you remember Allah subhaanahu wa taaala. So if you thank Allah
without the condition of love or without the condition of glorification for example, that
would not constitute Hamd. That is something different called maybe Madih ( )which is
praise, but it is not the high status of al-Hamd that we are talking about over here. So that is
linguistically and Sharee for al-Hamdu Lillah.
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THE DIFFERENCE BETWEEN HAMD AND SHUKR

What is the difference between al-Hamd and Shukr? In Arabic, both mean very similar
things. They basically mean thanking someone. However, Hamd usually involves the tongue
(thanking by the tongue). Shukr could be by the tongue mostly and action as well. You do
not say for example:

You do not say I did Hamd to Allah by my action. Generally speaking, you do not say it and
that is not the way it is said.
Shukr is by tongue and by action. Hamd is usually by tongue. That is why when Allah
mentioned parents in the Quran, what did He say? Did He say Hamd or Shukr?
: ... ...
Give thanks to Me and to your parents. (Surat Luqmaan: 14)
Because when you are thanking your parents, you are not just saying it verbally. It involves
other more broader acts of serving, and other physical acts of helping them in addition to
the verbal. So He said Anishkur (
)instead of Anihmid () . In a one-liner,
Shukr is a much more broader term than Hamd and Hamd is what you may say is a part of
Shukr.
TAWHEED AL-ULOOHIYYAH IN THE QURAN BY NAME, ACT AND ORDER

Al-Hamdu Lillah this here shows Tawheed al-Uloohiyyah. Linguistically, the name Allah
comes from al-Ilaah and we went over that. We gave you the breakdown of that before. AlUloohiyyah comes from Ilaah and that is Tawheed al-Uloohiyyah. They are both derivatives
of the same root word, so al-Hamdu Lillah is Tawheed al-Uloohiyyah. To show you how
important Tawheed al-Uloohiyyah is, look at the first Tawheed al-Uloohiyyah by name, by
act and by order. There is by name, act and order. The first indicator or proof of Tawheed alUloohiyyah in the Quran by name is al-Hamdu Lillah. That is why He said al-Hamdu Lillah.
He did not say al-Hamdu Lir-Rahmaan or Jabbaar. Al-Hamdu Lillah, because Allah is the
name that encompasses the meanings of all other names and it shows Tawheed alUloohiyyah by name. That establishes Tawheed al-Uloohiyyah by name. Keep in mind like I
said that the scholars dispute whether Bismillah is the first Ayah or not. So that is the first
way Tawheed al-Uloohiyyah is established.
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Then the Tawheed al-Uloohiyyah by act or verb is:
: ...
You (Alone) we worship. (Surat al-Faatihah: 5)
That is Tawheed al-Uloohiyyah by act or by verb. That indicates not only present, because it
is a Fil Mudhaari (
). It means now and continuous in the future. Both present
and continuous, and that is in a Fil.

The first in name is:
: ...
All the praises and thanks be to Allah. (Surat al-Faatihah: 2)
The first in an act or a verb is:
: ...
You (Alone) we worship. (Surat al-Faatihah: 5)
And that is for present and continuous.
Then the first order of Tawheed al-Uloohiyyah is in Surat al-Baqarah:
: ...

That is how you have the first indications of Tawheed al-Uloohiyyah in the Quran in name
form, in Fil form and in Amr form. That covers al-Hamdu Lillahi.
RABBIL-AALAMEEN
Now we move on to the next two terms.
:
...
The Lord of the Aalameen (mankind, Jinns and all that exists). (Surat al-Faatihah: 2)
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We defined Rabb last week the Lord of the universe. Rabb is the Lord and we mentioned
that when it is combined with Al (ar-Rabb), that can only be Allah. If you say ar-Rabb, that
is only Allah subhaanahu wa taaala. However, I could be Rabb ad-Daar (
( )the lord
of my house) because I control my family, and likewise you. But when it is ar-Rabb, that only
means Allah subhaanahu wa taaala.
AL-HAMDU LILLAH IS TIED TO RABBIL-AALAMEEN

Allah says He is worthy of thanks (al-Hamdu Lillah), and He tied it to the Lord of the universe
(Rabbil-Aalameen). Why? To show you who is worthy of worship and how He is worthy of
worship. Allah said He is worthy of all thanks. He tied it to being the Lord of the universe
(Rabbil-Aalameen) to show why He is worthy of worship. Why is He worthy of al-Hamdu
Lillah (our Tawheed al-Uloohiyyah)? Because He is Rabbil-Aalameen.
Aalameen ( )is plural of Aalam (), which is a term that means the universe. A
more precise definition is that it is everything other than Allah subhaanahu wa taaala.
WHY DID THE AUTHOR USE IT AS PROOF?
:

How is it related to being proof for the statement of the author? Why did he use it as proof?
The author said:
:
He said the One who created the universe and the One who nurtured the universe He is
my Lord. Why is he my Lord? Because He is Rabbil-Aalameen. Why do I give Him my
worship? Because He is Rabbil-Aalameen. Therefore when that is established (that He is
Rabbil-Aalameen), then He is the One worthy of my Ibaadah and no one other than Him.
If you do not have the book, you are going to get lost. As you know and you noticed, we are
going through this nearly word by word and sometimes almost letter by letter. Even if you
have it memorised but you do not have a book in front of you, you are going to get lost so
bring your copy with you. Remember my copy that I used to bring over here. That was the
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one I memorised Al-Usool Ath-Thalaathah with when I was maybe seven or eight years old.
Someone dear asked to keep it, so I gave it as a gift to them and I sent it to them. I will find
another copy and Inshaa Allah I will start bringing it. If you are taking notes on your laptop
and you are looking at it while you are typing notes, then that is good. But other than that,
you should have a copy with you. Look at it because you will get lost without that.
EVERYTHING BESIDES ALLAH IS CREATED AND I AM ONE OF

THOSE CREATIONS
The next sentence he said is:
Everything besides Allah is created and I am one of those creations.

This is really the Tafseer of Rabbil-Aalameen. We have number one that He is the Lord, He
created everything and that is why He is worthy of worship. Al-Aalameen is plural of Aalam
like we said, and that is everything in the world. Aalam al-Ins (
(
), Aalam al-Jinn
), Aalam at-Tayr () , Aalam an-Nabaat () . Plants are an
Aalam, the Jinn are an Aalam and the water is an Aalam.

Then he brings it close to him. He says and I am one of that universe and I am part of that
universe. Al-Aalameen is plural of Aalam and it is all creation (all of the Aalam). It is said to
be derivative from the word Alaamah (( )a sign) because the Aalam of the sky, the
Aalam of the earth, the Aalam of the plants, the Aalam of the oceans and everything we
see are signs. They are the signs of the Creator that He nourishes, sustains, takes care of
and created all that.
So the author said:
Everything besides Allah is a created being and I am one of the created beings. Me who is
speaking I am part of that universe. I am nurtured, raised and created by Allah. So he is
basically bringing the point home when he says and I am part of that creation.
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HOW DID YOU ARRIVE AT THIS KNOWLEDGE?

Then he moves on to the next sentence:
:
So if it said to you how did you arrive at this knowledge (that He is your Lord)?
We established the fact you know your Lord. You need knowledge which is the Marifah of
the Rububiyyah, and now you need to know how you found that. How did I get the answer?
That is a follow-up question to the original question.

Here the Baa in Bima ( )is Baa as-Sababiyyah (
( )the Baa of why). It is a matter
of Ghayb (unseen), so how do we know this if it is a matter of Ghayb? How did we find out
this knowledge? Allah describes us as the believers in the unseen.

: ...
Who believe in the Ghayb. (Surat al-Baqarah: 3)
: :
The answer is:

Then say through His signs and through things which He has created.
THREE COVENANTS WITH ALLAH

One way we know our Lord is by the covenants He took from us, and there are three of
them. The first covenant with Allah was when Allah brought forth the children of Aadam
from their loins and He made them testify upon themselves.
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:
And (remember) when your Lord brought forth from the Children of Aadam, from their
loins, their seed (or from Aadams loin his offspring) and made them testify as to themselves
(saying): Am I not your Lord? They said: Yes! We testify, lest you should say on the Day
of Resurrection: Verily, we have been unaware of this. (Surat al-Araaf: 172)
Allah said am I not your Lord? They said yes. That is the first covenant.
The second covenant is the covenant of the Fitrah (Meethaaq al-Fitrah (
)). This
is another covenant which also affirms the first covenant by Allah that He created us on
the Fitrah.

...
:
Islamic Monotheism), with which He has created mankind. (Surat ar-Room: 30)
That is the second covenant the Fitrah which Allah created mankind on.
You know the Sahih Hadith of Abu Hurayrah:
Every newborn is born on Fitrah.

At the end of the Hadith, he says the parents change them into Judaism, Christianity and so
on and so forth, but he does not say in the Hadith that they change them to Islam.
He said:
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He did not say:
Why? Because he was born Muslim. You do not change him because that is what he was
born on.
The pure Fitrah is one knows his Tawheed. Is that enough? Are those two covenants
enough? That is not enough. There is a third covenant and that is the covenant when Allah
sent the Messengers affirming the previous covenants.

...

Messengers as bearers of good news as well as of warning in order that mankind should
have no plea against Allah after the Messengers. (Surat an-Nisaa: 165)
So the Fitrah is Tawheed. If one is left alone, he would be on Tawheed.
Allah said in the Hadith al-Qudsi:
In Hadith Sahih Muslim. Iyaadh Ibn Humaar radhiallahu anhu said that Allah said I created
all My slaves on the Haneefiyyah (on the Tawheed) and the Shayaateen changed them.
Those are the three covenants which we must know. These are the covenants in which Allah
told us the answer to Man Rabbuk. Those are three covenants you should know about.
: :
Through His signs and through things which He has created.
Those covenants are proof that we know Allah, that it is the Fitrah and that when He
created us He said:
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: ...
...
Am I not your Lord? (Surat al-Araaf: 172)
And we said yes. It is a covenant He took upon us.
INTELLECTUAL AND TEXTUAL PROOF

In addition to that, intellectual proof is also proof. Every creation needs a Creator. Do all
these creations (Aalameen) that we mentioned about exist by themselves or by chance? If
you say they exist by themselves, that is rationally impossible. It was first non-existent, so
how can it exist when it was non-existent? The non-existent is nothing until it exists. It is not
able to bring itself into existence. That is common sense. If you say they exist by chance,
then we say this is also impossible. Do cars, planes, rockets, computers and other forms of
machinery exist by chance? The atheists or deniers of Allah who do not know Man Rabbuk
would definitely reply to you and tell you cars, rockets, planes and computers do not come
by chance. That is impossible. They will all tell you that it is impossible. So then we say to
them how can the birds, the mountains, the sun, the moon, the stars, the trees, the seas
and everything that is in between the heavens and the earth exist by chance? You
remember the story of Abu Haneefah and the atheist the one when he debated over the
existence of Allah and they could not believe that a ship made itself.
So the author says:
:
That is to prove the existence of Allah subhaanahu wa taaala. It is to prove this whole
universe does not come by coincidence, but by a Creator.
Now when you say that:

Look at the universe, how it was created and who created it. Is that text or intellect? That is
intellect overall.
The author mentioned:

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The signs the night and the day, the sun and the moon, and then he followed it by two
verses. He used intellect but he followed it by two verses, combining between intellect and
the text of the Quran. He is going to mention two Ayaat to prove this. When we say
intellect, some may understand that it is only the mind. But rather when we say mental
proof or intellect, it is restrained and governed by the guidance and under the umbrella of
the text.
Look at what I mean. When I say:
: ...

And from among His Signs are the night and the day, and the sun and the moon. (Surat
Fussilat: 37)
That is intellect. When the Quran says look at the creation, that is intellect but it is derived
and restrained from the Quran. If it is unrestrained by the Quran and the Hadith (the
Wahi), then you open the door for the unhatched and underdeveloped minds to speak
ignorance thinking they are smart, like the modernists of today do.
THE TWO TYPES OF AYAAT

So he said we know Allah:

Let us stop at Ayaat (). Ayaat are two types.
AYAAT SHARIYYAH
Ayaat Shariyyah (
)that is the revelation. When we say Ayaat Shariyyah, that
is the revelation sent to the Prophet Muhammad sallallahu alayhi wa sallam. The revealed
way, which is the Quran and the Hadith of the Prophet Muhammad sallallahu alayhi wa
sallam. That is Ayaat Shariyyah. That is what is meant in the verse:

: ...
It is He Who sends down manifest Ayaat (proofs, evidences, verses, lessons, signs,
revelations, etc) to His slave (Muhammad sallallahu alayhi wa sallam). (Surat al-Hadeed: 9)
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But how is revelation a miracle? He said this is proof on the existence of Allah. How is it?
Because revelation is complete, it is total, it is organised, it is consistent, it is not
contradictory and it is infallible. Allah said:
:
Do they not then consider the Quran carefully? Had it been from other than Allah, they
would surely have found therein much contradictions. (Surat an-Nisaa: 82)
So the revelation (the Ayaat Shariyyah) is proof of the Creator in itself. Also and more
importantly in the challenge, which is the miracle. When we say the miracle of the Quran, it
is that challenge when Allah challenged them all. Bring a Quran like it. They could not and
we are still waiting for it.
: ...

Say (to them, O Muhammad sallallahu alayhi wa sallam): Then bring a Book from Allah,
which is a better guide than these two [the Tawraah and the Quran]. (Surat al-Qasas: 49)
When they could not bring a Quran, just bring us ten Surahs like it. Another verse
challenging them:
Or they say, He (Prophet Muhammad sallallahu alayhi wa sallam) forged it (the Quran).
Say: Bring you then ten forged Surah (chapters) like unto it, and call whomsoever you can,
other than Allah (to your help), if you speak the truth! (Surat Hud: 13)
Just ten Surahs like it. Then the final challenge is give us a Surah like it.
...
:
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And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have
sent down (i.e. the Quran) to Our slave (Muhammad sallallahu alayhi wa sallam), then
produce a Surah (chapter) of the like thereof. (Surat al-Baqarah: 23)
Three challenges. All those billions and billions and trillions on top of trillions you have been
spending all these years to destroy and fight Islam save it. Have one of your Orientalists
who claim they are eloquent and they are artistic in the Arabic language and give them that.
Some of them are very good in the Arabic language. Or have one of their baby chicks in the
Muslim countries who align themselves with them. Bring us an Ayah like it! You prove our
religion wrong and you will save your trillions, instead of fighting Islam. But they could not
and they will not. This is proof of how we know Man Rabbuk. That is one of the proofs. In
addition to the covenants, this is also proof.
Not only was it a dare or a double dare.
:

But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and
stones, prepared for the disbelievers. (Surat al-Baqarah: 24)
A challenge in the highest degree of challenge. The Quran says We challenge you and not
only is it a challenge, but the highest degree of challenge.

And you can never do it.
We challenge you, and We tell you that you are not going to do it. It is impossible.
That is why he said:

So when we say Ayaat, the first meaning of Ayaat is Ayaat Shariyyah.
AYAAT KAWNIYYAH
The second meaning that it could mean is Ayaat (which is signs) not in revelation, but in
creation. It is called Ayaat Kawniyyah () , as opposed to Ayaat Shariyyah. Like the
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creation of the human beings, the creation of the sky, the earth and the moon that is
Ayaat Kawniyyah. Animals and plants are Ayaat Kawniyyah. That is Ayaat Kawniyyah versus
the one I mentioned earlier, which is Ayaat Shariyyah.
So when you hear Ayah, it could mean both Shariyyah or Kawniyyah. It depends on the
context it is in or the intention of the one who says it. It could mean one of them. Ayaat
Shariyyah is the revelation and Ayaat Kawniyyah are the signs of creation (like the earth,
the night, the day, the animals and the plants).
WHICH DEFINITION OF AYAAT DID THE AUTHOR INTEND?

The author says:

Why did he mention Ayaat and then Makhlooqaat? He said signs, and then he mentioned
creation. Had he said Ayaat, it would include creation by both definitions we just
mentioned. Why did he mention Ayaat and then add the word creation? What I am saying
and what I want you to get is had he said Ayaat alone as we defined it, it would have
possibly meant Shariyyah and Kawniyyah (which is revelation and other signs of the
creations of Allah). Why did he say Ayaat and then follow it by creation? He could have said
signs (Ayaat) and that is it, but he said Makhlooqaat. The answer to that is it depends on the
definition of Ayaat that he intended. We do not know what he intended when he said Ayaat,
so let us take the scenarios one by one.
THE FIRST SCENARIO

He could have intended the Kawniyyah and Shariyyah (both of them together). Now if that
is his intention, why did he add Makhlooqaat (creation) then? That is mentioning something
particular after something general to give importance to that specific or particular. In Arabi,
that is called Atf al-Khaas Alaa al-Aam Alaa Sabeel al-Ihtimaam Bil-Khaas (
) .
For those of you who memorise the Ajroomiyyah:

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Mentioning something particular after that which is general to give importance to the
specific or particular. That is number one. That would be the answer to why he mentioned
creation, if he meant Kawniyyah and Shariyyah by Ayaat.
THE SECOND SCENARIO

He may have intended to mean the Sharee definition of Ayaat alone, meaning the
revelation. If he meant only the revelation, then he said creation because he needed to add
that. He followed it by creation to encompass and include everything other than revelation.
That is if he meant the Sharee meaning of Ayaat. In the second scenario, we are assuming
that he is referring to the signs (Ayaat) of revelation in particular. So then he said creation as
an addition, which is totally different from the first one. Right now he meant Ayaat which is
revelation, so he added on creation to add all the other creation. In this scenario, Ayaat
would mean revelation only, so Makhlooqaat would mean everything outside of the
revelation, which is the heavens, the earth, the night, the day, me and you, the moon and
everything else.
THE THIRD SCENARIO

The third scenario is that he may have meant and intended by Ayaat the Kawnee definition
alone (the signs in the creation). In Arabic, it is what is called Atf Tafseer (
)if he
meant that (combining between two things of the same). Meaning in this scenario, with
Ayaat he meant the creation (the Kawniyyah). So then why did he say Makhlooqaat, which
means the same thing? They are both the same. Why did he say two words to mean the
same thing? In Arabic, that is proper and there is examples of it in the Quran.
: ... ...
The religion of Ibraheem, Haneefa [Islamic Monotheism, i.e. to worship none but Allah
(Alone)]. (Surat al-Baqarah: 135)
Millat Ibraheem is Haneefa and Haneefa is Millat Ibraheem. It is combining between two
things that are the same to stress a point.
What you need to understand is that Ayah is defined as Sharee and Kawnee. It has two
meanings. Then what did the author mean when he said Ayaat? Did he mean both Kawnee
and Sharee (which was the first scenario I mentioned), Sharee alone or Kawnee alone? And
we gave the breakdown for every one of those three scenarios. The author is not here for us
to ask and even if he was and we knew precisely what he meant, knowing all three
scenarios, the two definitions of Ayaat and why he would add Makhlooqaat to Ayaat would
give us a broader understanding. And in the future, it will make reading the books of the
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Ulamaa easier. It is matters like these that distinguish between one who has superficial
knowledge and one who is a Taalib Ilm and a strong Taalib Ilm, and that is what we Inshaa
Allah plan to raise. I do not want to speculate on which one of the three scenarios the
author possibly intended. It does not really matter.
AMONG THE SIGNS AND CREATIONS OF ALLAH

The author says:
Now he goes on to elaborate more. From the signs are the night and the day, the sun and
the moon.

Meaning among the Ayaat.

:

He created the seven heavens and the seven earths.

And those within them. What is within them? Creations like the mountains and the oceans
in the earth. And what is in the heavens? For example, the angels, the Bayt al-Mamoor and
everything else.
Then he added:

And what is between them (to encompass everything). Everything that is between what?
Between the heavens and the earth. What we see and what we know, and that which only
Allah subhaanahu wa taaala knows.
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WHY DID THE AUTHOR DISTINGUISH BETWEEN THE TWO GROUPS?

Look carefully at the choice of examples he gave us and how he distinguished between the
two. He made a distinction between the two. Follow with me so you will get it. He
distinguished between the sun and the moon, the day and the night on one side, and he
said they are a sign and an Ayah. The first one was signs and he gave some examples. Then
he said:

And he gave examples, which is the heavens and the earths. You see that in front of you in
the book. There is a delicate reason for him to do that distinction. He could have combined
between all of them, but he separated using Ayah for one category and creation for
another. What was the purpose for separating?
First analyse with me the examples. He said from His signs (Ayaat) are the night and the day,
the sun and the moon. What do you see when you see these examples? They move and
they change. The night into day and the day into night. The moon and the sun change. Then
he said and from that which He has created are the seven heavens and the seven earths.
Seven heavens above us and the seven earths below us. Do those change? The earth has
been there since you were born and prior to that, and it will be there when you die and
after that. You see it every day. You see the sky every day and it does not go and come like
the moon and the sun, the night and the day. It does not go. They are static, unlike the first
group. They are fixed and they are unchanged. They do not go and come.
Seeing the heavens and the earth every day and day after day, mentally people get immune
or what you would call numb from seeing how it is a miracle. It is a sign from Allah. Most
people get used to seeing them every day, so they no longer see them as an Ayah and they
need to be reminded. They become something casual because you see it every day
constantly. We have to remind ourselves and we have to remind others to know and
understand that this earth that we step on every single day and the heavens above us that
is a miracle. That is a sign. That is an Ayah from Allah, but a lot of people become numb to
that fact because it is there and it does not change. However, those that go and come and
change like the sun and the moon, the night and the day for the general laymen, they see
that as more of a miracle. Usually it is beginners who are learning this question (Man
Rabbuk). If we teach it to people, it is beginners and they are usually the laymen who
overlook the miracles that are constant, static and do not change.
Look closely at the story of Ibraheem. This will probably get you to understand it. He could
have chosen a lot of miracles, because there are plenty of miracles to choose. When
Ibraheem was debating his people, what did he use as proof? Did he use things that change
or things that are not static? Look at the verses.
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Thus did we show Ibraheem the kingdom of the heavens and the earth that he be one of
those who have Faith with certainty. When the night covered him over with darkness he
saw a star. He said: This is my lord. But when it set, he said: I like not those that set.
(Surat al-Anaam: 75-76)
He saw the stars and he said look at that miracle. What did he use after that? The sun and
the moon. He used signs (Ayaat) that move because people can relate to that. It goes and
comes. Someone is bringing that and moving it. He did not say look at the heaven and look
at the earth, which he could have used and they are Ayaat, but he is talking to laymen who
do not understand it because they see it constantly. It is actually a very wise and calculated
move by the author when he separated the examples the way he did. All are miracles and all
are great miracles, but some change and some remain static, so he distinguished between
the categories there.
OVERCOMING DOUBTS IN MAN RABBUK

He mentioned some of the biggest signs that we see, which are the night, the day, the sun,
the moon, the heavens and the earths. For what? For proof on how you know Man Rabbuk.
It is not a simple question. If it is simple to you, say Alhamdulillah. If it is deeply rooted in
your heart, do not take it for granted that I know Man Rabbuk. Say Alhamdulillah because
that is a big blessing. You know I get hundreds and hundreds of calls Alhamdulillahi RabbilAalameen. I try to answer all of them and Inshaa Allah I will answer every one of them.
There are a specific number of questions that are the most common ones. Among the top
questions for example is sisters or brothers who have doubts in Man Rabbuk. Amazing
brothers and sisters. You can tell that they have Imaan, but the Shaytaan is working. The
Shaytaan goes to the houses that have a lot of goodies in them. He does not go to
abandoned houses. He goes there to destroy those houses and that is why we need this
knowledge so when the doubts come, we fight them and resist them. That is why I said say
Alhamdulillah if Man Rabbuk is firmly rooted in your heart.
This statement here helps a lot of those facing that struggle the statement about the
night, the day, the sun, the moon, the heavens and the earth, what is in them and what is in
between them. That helps a lot of those who face that struggle, especially those who have a
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calamity and their Imaan begins to shake. Why do you think they are repeated so much in
the Quran? The beautiful sun is a sign. It is from Ayaatillah (
). The sun that rotates
upon its own axis. The sun that completes a rotation almost every thirty days. The sun along
with its planets orbits the centre of the galaxy (The Milky Way) at a speed of about two
hundred and twenty kilometres per second. Look at the moon. The moon does not follow a
regular orbit like the satellites of other planets, but it actually orbits the earth. Sometimes it
moves behind it and sometimes it moves in front of it. The moon moves with the earth
around the sun, and it actually follows a pattern that resembles the letter S. The sun, the
planets, their satellites and other objects are in constant motion above us. There are billions
of galaxies and they move through space at speeds of thousands of kilometres an hour. Do
they ever collide with one another?

:
And you will see the mountains and think them solid, but they shall pass away as the passing
away of the clouds. The Work of Allah, Who perfected all things, verily! He is WellAcquainted with what you do. (Surat an-Naml: 88)
When Allah talks about His creation in one of the verses like these that we are supposed to
look into, contemplate and think about, He is the All-Truthful and He is the All Worthy of all
our praise. He says:
The Work of Allah, Who perfected all things.

The unstatic sun that moves in a definite orbit is a sign of Allah subhaanahu wa taaala.

:

And the sun runs on its fixed course for a term (appointed). That is the Decree of the AllMighty, the All-Knowing. (Surat Yaseen: 38)
The sun is travelling at the enormous speed of seven hundred and twenty thousand
kilometers an hour. The sun, the stars and the planets travel over seventeen million
kilometers a day, which is 10.5 million miles a day.
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By the heaven full of paths. (Surat ath-Thaariyaat: 7)

A sky full of paths and orbits.
When the Shaytaan comes knocking with those doubts, read and learn what it means when
we say to look into Ayaatillah. When we say the sky is a miracle and is an Ayah to prove Man
Rabbuk, do we understand what that means? Twenty billion galaxies and each galaxy has
twenty billion stars in it. Most of the stars have planets and most of those planets have
satellites. Who made all those bodies move in a precise and computed orbit? Who did that?
Not for a year or two or a day or two, not for a hundred or two hundred years, but for
millions of years. They have been moving like that for millions of years. They move and swim
in such harmony. The perfected work of Allah. When the Imaan in Man Rabbuk begins to
shake, ask yourself those galaxies travelling at that great speed in a calculated, computed
and planned orbit where none of those cross the path of each other and none of them
collide with each other who perfected that?

Then after the moon and the sun and their details, look into the day and the night.
: ...
And from among His Signs are the night and the day, and the sun and the moon. (Surat
Fussilat: 37)
The night changes to day and the day changes to night. They wrap one another.
: ... ...
He makes the night to go in the day and makes the day to go in the night. (Surat az-Zumar:
5)
Yukawwiru ( ) is a word used to refer to something like how one wraps a turban around
his head. The day wraps into the night and the night wraps into the day.
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Look at the sky. Look again and again and keep looking over and over, and then you will
have no room for doubts in your heart. Allah said it.
Who has created the seven heavens one above another, you can see no fault in the
creations of the Most Beneficent. Then look again: Can you see any rifts? (Surat al-Mulk:
3)
Look at this verse with me. He created seven heavens above each other. You can see no
fault in the creation of Allah subhaanahu wa taaala. Then Allah said look again and again.
He knows we are human. He knows some may have these doubts penetrate into them and
He gave us the cure to them.

Then look again: Can you see any rifts?

We say we hear and we obey. Let us look again and again.
The author said what is in the heavens and the earth and what is between them. Do you
know Allah created the atmosphere? In Arabi, it is what we call Ghilaaf al-Ardh al-Jawwee
(
( ) the atmosphere). Do you know what that is? Had Allah not created
the atmosphere, millions of Niyaazik al-Marreekh (
( )meteoroids) would fall on
this earth and the earth would become an unlivable and uninhabitable place. The sun moves
and it releases energy. I think I read one time that a single sunburst from the sun is
equivalent to over a hundred billion atomic bombs. Allah protects us from that with a
creation they call the atmosphere. Does that not boost your Imaan? The atmosphere that
Allah created is to protect us from the freezing colds, which range from three hundred
degrees below zero.
Look at the sky and wonder. Do you know what they refer to in English as the Van Allen
belt? Do you know what that is? Before I tell you what that is, do you know what toxic
radiation is? You always see it around hospitals or chemical factories. Around hospitals, they
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use it for cancer patients. In fact, recently I went with a dear brother to the hospital. He is
cured now Alhamdulillah and he is doing good. May Allah continue in good upon him and his
family. He was getting a simple one day treatment walking in and out. What amazed me is
that after I was walking with him out of the treatment, the doctors and staff were dodging
us.
The area we were in is actually for radiation and when we would walk out or in the area we
sat in after he was out, he said look at them they walk and take a long way to avoid where
we are sitting. They know that he just had a treatment and they want to avoid going near
him because they know of the exposure of being near him. That is a small dosage. That is a
simple tiny dosage of radiation. It is a very small limited dosage. The sun and the stars
constantly and always omit a deadly radiation. Just imagine with me the dosage that comes
from the massive outbursts of energy. The solar flares coming from the sun and the stars
would destroy this earth. At an altitude of about five hundred miles that extends tens of
thousands of kilometers and miles into space, there is what they call the Van Allen belt. It is
a creation from Allah to shield us and protect us against harmful radiation from the sun and
the stars.

A perfect system high above us, precisely fixed and calculated to the smallest detail. Who
could have done that but Allah?
Remember the story of Abu Haneefah when he debated them. The atheists could not
believe that a ship came into creation by chance. They could not believe that, but a universe
could come into being by chance? Look at the Bedouin. He said the same thing we are
saying in a simple and easy way. He told the atheist you see those marks in the sand what
do they indicate you dumb atheist? He said a camel went by. The footsteps look like a
camel, so a camel went by. The Bedouin responded and he said did you see the camel? The
stupid atheist said no, but these footsteps in the sand suggest that a camel was here. They
were in a desert and he said you see those mountains? They are indicative to me that Allah
made them and created them. Subhaanahu wa taaala, Jalla Fee Ulaah.
Do you see layers on top of layers above us (the heavens)? Each of those has its assigned
and specific duties. A layer for rain, a layer to prevent harmful rays, a layer to reflect the
radio waves, a layer to avert the harmful effects of meteors. The author told us what is in
them and what is between them. Look at the mountains like the Bedouin said. The great
and magnificent creation the mountains that have a portion like them going downwards,
as large as their visible parts on top of the earth. Was that by mistake? Could that have been
a mistake? Mountains on this earth are like nails to keep pieces of wood together.
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: ...
And We have placed on the earth firm mountains, lest it should shake with them. (Surat alAnbiyaa: 31)
What is in this earth and what is between it. In one second, approximately sixteen million
tonnes of water evaporate from the earth. That is approximately five hundred trillion tonnes
of water that evaporates in one year. Is that not a sign of Allah? If the universe with all their
might, power and technology came to try to do that and to get the water to evaporate, they
could not do that. But do you know what is even more amazing than that? Every year, the
amount of water that evaporates Allah sends us a similar amount and it falls back in rain.
And Who sends down water (rain) from the sky in due measure. Then We revive a dead land
therewith, and even so you will be brought forth (from the dead). (Surat az-Zukhruf: 11)
Bi-Qadar ( )in a specified amount. A balanced, calculated and precise amount. Every
drop of rain was calculated by Allah. A continuous cycle and any minor or slight deviation
from that would mean that me and you are not going to be existing. Nothing would be
living. Look at the winds. You cannot see them. They move and they go to the water. In a
precise, calculated and circulated motion, they move the water. That motion makes waves
and that is the first of many more steps to come that Allah created as means to bring us
rain.
Look at yourself. Look at you and look at me.
And on the earth are signs for those who have Faith with certainty, and also in your own
selves. Will you not then see? (Surat ath-Thaariyaat: 20-21)
We are drowned above our heads in the blessings and nourishment from Allah subhaanahu
wa taaala. I will not say look at me and you from the top of our heads to the bottom of our
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feet, but rather look at what we were created from. Nutfat al-Manee (
)the
sperm that Allah created us from. A simple sperm and that simple sperm contains so many
fluids that blow a mind. Did you know that simple drop has a calculated, specified, precise
and level amount of sugar in it that gives it energy? Do you ever think about the two
hundred and fifty million sperm that a male omits? Two hundred and fifty million, and only a
thousand of them reach Baydhat al-Untha (
( )the ovum of a woman). A rigorous
journey that is like a five minute race to reach the ovum of a woman. The ovum is half the
size of a grain of salt and out of the thousand, only one of those sperms reach it. The perfect
world of Allah. Two hundred and fifty million to a thousand to one, to reach its destination
in a five minute race and a journey. All that and an atheist bum will come and say who did
that? Who created that? I do not believe.

:

Does not man see that We have created him from Nutfah (mixed male and female discharge
semen drops). Yet behold! He (stands forth) as an open opponent. (Surat Yaseen: 77)
Does all that or just a glimpse of that not give you the full tranquility and Yaqeen of who my
Lord and your Lord is? To our brothers and sisters who are facing these doubts in Man
Rabbuk look into the Ayaat, look into the creation and Wallahi it will leave you no room
for doubts. But when you look at it, contemplate like the Quran says Yatafakkar ().
Think about it and do not just look with your eyes. It is the kind of looking that makes you
think. Do not feel bad that the doubts came to you. The Shaytaan of the humans and
Shaytaan of the Jinn will always come after you, but you have to take measures to resist
those doubts and fight them. If you do not fight them, then that is when you are doomed. It
is not about the doubts coming to you. That is not the problem. The problem is if you do not
fight them and resist them.
In these countless verses in the Quran, Allah told us what the author told us here. He took it
from the Quran.

...

:
Do they not look in the dominion of the heavens and the earth and all things that Allah has
created. (Surat al-Araaf: 185)
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Look in the kingdom of the heavens and the earth. Look into it and think about it.
: ...
Do they not think deeply (in their own selves) about themselves (how Allah created them
from nothing, and similarly He will resurrect them)? Allah has created not the heavens and
the earth, and all that is between them, except with truth. (Surat ar-Room: 8)
A SUNNAH OF THE PROPHET SALLALLAHU ALAYHI WA SALLAM

I read a Hadith in al-Bukhari and I ask you to apply it every morning. It is a Sunnah.
Look at the Hadith.

:

Ibn Abbaas said I spent the night with my aunt Maymoonah. Who is Maymoonah?
Maymoonah Bint al-Haarith radhiallahu anha is our mother (the wife of the Prophet
Muhammad sallallahu alayhi wa sallam). She is also the aunt of Ibn Abbaas, so he said I
spent the night in her house. Where did he spend the night? He spent the night in the house
of Maymoonah which is the house of the Prophet sallallahu alayhi wa sallam, and it was the
night he spent with Maymoonah.

The Prophet sallallahu alayhi wa sallam talked to his wife (Maymoonah) for a little bit and
then went to sleep. This is actually a side issue. Like I told you there are a lot of common
questions, and one of the common questions is about how men treat their women. Look at
how the Prophet sallallahu alayhi wa sallam treats his women. Easy, laidback, humble and
helpful in carrying the duties of his wives. The tasks of his wives were his tasks. The duties of
his wives were his duties. We hear of some brothers treatment to their weak wives that
makes a heart melt sometimes. Some people are tyrants in their houses. Firawns in their
houses, yet housecats outside. Here Ibn Abbaas states this little detail that the Prophet
sallallahu alayhi wa sallam had what we would call today a heart to heart chat with his wife
before he went to sleep. Look how beautiful that is. The best man to walk on this earth.
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When it was the one third end of the night (and this is the point of why we are mentioning
this Hadith), the Prophet sallallahu alayhi wa sallam got up. He got up and looked at the
sky.
Then he recited the verses at the end of Aali Imraan.

Do that every morning when you wake up and get up in the one third end of the night. Open
your door, go outside, look and recite:
there are indeed signs for men of understanding. (Surat Aali Imraan: 190)
This is before he did anything. This is how he started his day. This is the start of the day
before praying his Qiyaam. He got up, he looked to the sky and read the verse. Can you
imagine that you look in the sky and you get reward for it? If you do it because the Prophet
sallallahu alayhi wa sallam did it. You get Ajr for looking in the sky and reciting those verses.
Not only do you get Ajr for that, but it is an Imaan booster to start your day with to cleanse
your heart and mind from any doubts the Shaytaan may give you and instigate in the matter
of Man Rabbuk.
Then after that, he made Wudhu and made Sunnah. He prayed eleven Rakaat. Then Bilal
called for Athaan, so he would pray two Rakaat Sunnah of Fajr and then he would go to the
Masjid.
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Why did he look into the sky before anything? Sallallahu alayhi wa sallam. Why did he recite
those specific verses when he was looking into the sky? Look at this beautiful Hadith. In the
creation of the heavens and the earth and in the alteration of the night and the day, there
are indeed signs for those who think, those who comprehend and those who have minds.
Start your day like that. That is your vaccination to kill doubts and to keep you confident in
your Lord and your Creator the One who sustains you and nourishes you. If you are going
to work or school, you are going to an interview or to take a final or you are going on a
normal day, after you look into the sky and you recite those verses, you go with confidence.
You tell yourself the One who created those will not let me down today. The One who
created those in detail and in a precise and calculated way, and nourishes the skies. The
Creator of that is going to protect me today. No one can defeat the Creator of that. No one
can defeat the Creator of the heavens, so I am confident what happens to me is going to be
by the will of Allah, because no one can defeat the One who protects me (Allah).
I saw an old man with no teeth in prison. Once someone asked him how do you get your
strength? He is sentenced to life. How do you keep going? He said all I need is to go to the
yard. In prison, basically you cannot see anything. You see another wall. He said all I need is
to go to the yard. The yard is surrounded by walls, so all he can do is look above the large
and high walls. He said all I need is to look to the sky and my dosage of Imaan is set for the
day. That is all I need. A few years before my release, for the first time in my life I met a
brother who became a student of mine in prison John Lindh Walker who you all may have
heard of. May Allah subhaanahu wa taaala hasten his release. A man who became a very
close friend of mine and a student of mine in my final few years in prison. Inshaa Allah I will
mention more details about that brother to raise awareness for him. May Allah hasten his
release. In prison, there is a time when they open the doors for breakfast to let you go out.
It was a habit for this man to go to the cage that they call the yard (it is a little simple cage
like a dog cage), look into the sky and then walk back to his cell. Walk to the yard and back.
The Quran wants you to do that to look into the sky and think. It said:
: ...
Then look again: Can you see any rifts? (Surat al-Mulk: 3)
Look over and over again.
If you look at skinny Hamzah over there and then you have Waleed who is a bodybuilder,
the arm of Waleed is bigger than the waist of Hamzah. You look at that and you compare
the two. Allah has the supreme examples.
: ... ...
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Over here, you look at the heavens and the earth, you think about it and who created them,
and then you say to yourself there is nothing that can escape Him. That is the One I depend
on, that is the One I worship and that is my Lord.

...
...
:
Allah is not such that anything in the heavens or in the earth escapes Him. (Surat Faatir: 44)
After he mentions this, the author mentions two Ayaat. Basically, we gave an overall Tafseer
of those.

:
And from among His Signs are the night and the day, and the sun and the moon. Prostrate
not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really)
worship Him. (Surat Fussilat: 37)
That is the first proof he gives and basically our talk at the end of this class is actually an
overall Tafseer to that.
Then he mentions another proof.

:
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Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He
Istawaa (rose over) the Throne (really in a manner that suits His Majesty). He brings the
night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the
stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be
Allah, the Lord of the Aalameen (mankind, Jinns and all that exists)! (Surat al-Araaf: 54)
Inshaa Allah we will go slightly over them next week and then we will move on.
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CLASS THIRTY
After the author mentioned knowing ones Lord, his Deen and his Messenger, he said:
:
So now we go into detail. How did you arrive at the knowledge of your Lord?
The answer he gives is:
:
He said through His signs and those things which He has created.
Then he mentions examples of those signs.

From His signs is the night and the day, the sun and the moon. We spoke about that. And
from that which He created is the seven heavens and the seven earths, and all those within
them and whatever is between them.

After he mentioned that, he mentioned the proof.
: :

Page | 648

:

So after he mentioned the signs (the sun, the moon, the night and the day), he followed it
with a verse. Why? Because like we said, those examples are examples of intellect and
intellect alone is not sufficient. Yes we use intellect, but intellect backed, supported and
derived from the text. The intellect must be under the umbrella of the text. That is why he
mentioned those examples and then he followed it with a verse.
We stopped off at the verses he used as proof. In the last part of the lecture, we mentioned
about the creation of Allah and how they are signs. We talked about that in somewhat of
detail, so now let us go through the verses.
TAFSEER OF THE VERSE IN SURAT FUSSILAT

The first one is in Surat Fussilat.
:

And from among His Signs are the night and the day, and the sun and the moon. Prostrate
not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really)
worship Him. (Surat Fussilat: 37)
Allah tells us some of His magnificent and great creations. Min ( )is some, meaning not all
of them. They are great and they are magnificent, and as great and as magnificent as they
are, do not prostrate to them because they are created and ordered by Allah the One who
you should really be prostrating for.
And from among His Signs are the night and the day.
From the signs of Allah are the Layl and Nahaar (the night and the day). That is from the
signs of Allah and we mentioned about that at the end of the last class.
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And the sun and the moon.
The sun and the moon exist as signs as well.
Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you
(really) worship Him.
What the verse is saying is these mighty and magnificent creations are the creation of Allah.
They provide so much benefits, they go in such order and harmony that only Allah could
have created it. If He created that and you know that, do not prostrate for them, but
prostrate and worship for the One who created them. That is what the verse is trying to say.

Prostrate not to the sun nor to the moon.
Worship Allah only and not any other creation. He declared them not to make Sujood. He
said do not make Sujood for them (do not prostrate for them). Now it does not mean you do
not prostrate for them, but you can go ahead and worship them. He used the term prostrate
because that is one of the greatest ways and forms of showing glorification and worship to
Allah subhaanahu wa taaala.
This is proof like the earlier proof we took. It is very parallel or similar to the proof:
:

There He said if He created the universe, then worship the Creator of the Aalameen (the
universe). Here He is saying if He created the sun, the moon, the day and the night, then
that is the Lord you need to give your full worship to.
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TAFSEER OF THE VERSE IN SURAT AL-ARAAF

The next verse he uses is:

:
Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He
Istawaa (rose over) the Throne (really in a manner that suits His Majesty). He brings the
night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the
stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be
Allah, the Lord of the Aalameen (mankind, Jinns and all that exists)! (Surat al-Araaf: 54)
In this verse, Allah said:

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days.
Now Rabb here means the One you should be worshipping.
ALLAH CREATED THE HEAVENS AND THE EARTH IN SIX DAYS

He created it in six days. Four days were for the earth and two days for the heavens. This is
something confusing to some and many get it wrong. Al-Qurtubi and others spoke about it.
How so? There are verses that may confuse someone.
In one of the verses, Allah said:

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:

Say (O Muhammad sallallahu alayhi wa sallam): Do you verily disbelieve in Him Who
created the earth in two Days and you set up rivals (in worship) with Him? That is the Lord
of the Aalameen (mankind, Jinns and all that exists). (Surat Fussilat: 9)
This verse mentions two days for the earth, but then in another verse it mentions four days.

:

He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and
measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four days
were equal in the length of time), for all those who ask (about its creation). (Surat Fussilat:
10)
So He said in four days two days for the creation of the earth and two days for placing the
mountains and what is in Surat Fussilat. Some take the first verse which states two days and
the second verse that I mentioned which states four days, and they say it is six days in total.
They add them together and then they add two more for the heavens. No, the earth is a
total of four days. Not two plus four, but a total of four. Six days start on Sunday and the last
of the days is Friday. It seems and it is apparent as some of the Mufassireen said that these
are normal days like our days because He left it open. He did not specify days of Allah, so it
is regular days.
OPINIONS ON THE WISDOM BEHIND CREATING THE HEAVENS AND THE EARTH IN
SIX DAYS
Allah created these tremendous entities in six days and if He wished, He could have created
them in a single moment or even less than that. But instead of doing that, He connected the
affects to their causes and that is from the wisdom of Allah subhaanahu wa taaala that we
cannot ask Him about. He could have said Be once and it is done it comes into existence
as He wills, how He wills and when He wills. There is nothing that Allah subhaanahu wa
taaala cannot do, but there is great wisdom in creating it in six days. First of all, Allah
subhaanahu wa taaala cannot be questioned about what He does, while we get questioned.
:
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He cannot be questioned as to what He does, while they will be questioned. (Surat alAnbiyaa: 23)
Some scholars have attempted to explain the reason as to the wisdom behind the heavens
and the earth being created in six days. Among those for example is al-Qurtubi
Rahimahullah. He gave three main reasons in his Tafseer. The first one is to teach His slaves
kindness and deliberation in their affairs. The second reason he said is to manifest His
power to the angels step-by-step. And his third reason is because Allah has decreed a course
for everything. Everything has an appointed time. For example, He delays the punishment of
the sinners whereas He could punish them right now on the spot. He delays it because
everything has an appointed time with Him. Therefore, He created them over time. Those
are the opinions of al-Qurtubi.
Then you have for example Ibn al-Jawzi who spoke about it in his Tafseer Zaad Al-Maseer
(
)and he gave approximately five answers. He said Allah wanted to create
something each day to show His power to His angels and those who witnessed it. He said
that is the opinion of Ibn al-Anbaari on the wisdom behind it. Then he also said a second
reason. He said He was preparing things for Aadam and his offspring before He created
Adam, to emphasise the high standing of Aadam before the angels. So it is to emphasise the
high honour of Aadam to the angels.
The third reason he says is when you do things in a short time, it is more indicative of
power. And when you do things in deliberation over time, it is indicative of wisdom and
Allah wanted to manifest His wisdom in that just as He manifested His power in it. Another
reason he gives is that it is to teach us patience and deliberation. How? He taught
deliberation to His slaves through the six days because if the One who does not make
mistakes created the universe in a deliberate manner, then those like us who are vulnerable
to making mistakes should do things in a deliberate manner as well. The final reason he
mentions is that creation was accomplished step-by-step so that no one will think that this
happened as the result of an accident or attribute it to nature.
Al-Qaadhi Abu Suood put it simpler than the previous two and I very much like what he
said. He said it is clear that Allah has absolute power. He has ultimate power, He has
ultimate will and He has perfect control. He has wise reasons for everything that He creates,
and no one knows the reasons for the things that He created but Him. And just like He has
wise reasons for everything He creates, He also has wise reasons for creating the heavens
and the earth in six days, when He is able to have created them simply by Be and it would
have been done. I like that explanation very much.
TAFSEER OF THE VERSE (CONTINUED)

The next part of the verse is:
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And then He Istawaa (rose over) the Throne (really in a manner that suits His Majesty).
He (Allah subhaanahu wa taaala) ascended upon the Throne in a manner befitting Him.
Now the Arsh ( )is not the Kursi (). Kursi is the footstool and Arsh is the Throne
of Allah. Arsh is the Throne of Allah and the Arsh is the ceiling of all the creations. There is
no creation above the Arsh of Allah.

He brings the night as a cover over the day, seeking it rapidly.
He causes the night to cover the day, which follows it in haste. So that is more like a
garment. It descends upon the light of the day and covers it, and that brings the night-time.
The night covers the day which follows in haste, meaning each one seeks the other.
And (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the
Creation and Commandment. Blessed be Allah, the Lord of the Aalameen (mankind, Jinns
and all that exists)!
The sun, the moon and the stars are all subservient and subject to the command of Allah
subhaanahu wa taaala. He made the sun, the moon and the stars subservient to His
command. He commands them as He wills for the benefit of us (the servants of Allah
subhaanahu wa taaala).

Certainly, creation and commandment are for Allah alone.

In grammar, Alaa ( )is called a word of notification (Harf Tanbeeh).
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To Allah belongs creation matters that are Kawniyyah, like we spoke about and you
already know that.

To Allah belongs Amr (commandment) matters of Shariyyah.
So to Allah belongs the creation which is Kawniyyah, and commandment which is
Shariyyah. The first one is Kawniyyah and the second one is Shariyyah. We spoke on what
Kawniyyah and Shariyyah are and if you do not know it, refer to it.

Exalted is Allah, the Lord of all the creation (the universe). Like we said, Aalameen is
everything other than Allah.
That is His sovereignty. It comprehends everything and His kingship is perfect. That is the
creation and commandment of Allah subhaanahu wa taaala, so that means your worship
should go back to Him.
THE LORD IS THE ONE WORTHY OF BEING WORSHIPPED

Then after this, the author goes on to say what we have been saying so much in the past
one or two classes. The author says:

The Lord is the One who is worshipped.
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After the proof, he mentions:
:

His first statement is:
He is saying the Lord is the One who is worshipped. Pay attention to that the Lord is the
One who is worshipped. That statement is not really accurate as it appears, but he did not
really mean it as it appears. He said the Lord is the One who is worshipped, but what he
really means is that Allah (the Lord) is the only One who has the right to be worshipped. He
is the One who is worshipped rightfully and deservingly. That is what he means. He does not
mean that everything which is worshipped is a Lord, as the statement seems to indicate.
The Lord is the One being worshipped. Why can you not say that? Because those gods which
are worshipped besides Allah or are taken as lords by those who worship them are not
really lords. The Lord (ar-Rabb) is the Creator, the Sovereign, the One in control and the
commander of all affairs. What we mean is Rabb does not mean the One who is
worshipped. Rabb does not mean the One worshipped, as it may appear in the statement of
the author. It means He is worthy of it and He is the only One worthy of it. It is not broad
like the author mentioned it and he himself did not mean that.
Why is that detail important to know? Because if you define Lord as the One worshipped, it
will end up meaning that everything worshipped other than Allah is a Rabb, and of course
that is not true. What the author means is that the Rabb is the One worthy of being
worshipped and no one else. That is what he means. He does not mean that the Lord is the
One being worshipped. How do we know that is what the author meant, even though the
statement seems to mean otherwise? We know that because later on he quotes the
statement of Ibn Katheer which clears up the matter.
He says:
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:

That clarifies the statement because Ibn Katheer clearly says the Creator of those matters is
the One worthy of being worshipped.

Next the author went on to give the proof. The proof for what? That the Lord is the One
who is worthy of being worshipped. That is what the proof is for. What is the proof?
that you may become Al-Muttaqoon (the pious). Who has made the earth a resting place for
you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth
therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship)
while you know (that He Alone has the right to be worshipped). (Surat al-Baqarah: 21-22)
O mankind, single out your Lord with all your worship. The call is:

He addresses all people. Naas is all people all of mankind and all the descendants of
Aadam. This includes Muslims (believers) and Kuffaar.
Allah subhaanahu wa taaala commands all to worship Him alone.

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O mankind! Worship your Lord (Allah).

All are commanded to worship Him alone having no partner, so they are not to attribute
rivals with Allah in their worship. He makes it clear that He alone deserves to be
worshipped, since He is the sole Creator having no partner.

Meaning listen to your Lord. Give your Imaan and submission to Allah, follow His commands
and submit, and glorify Him in humility and reverence.
WORSHIPPING OTHER THAN ALLAH DOES NOT FALL UNDER IBAADAH

Ibaadah is to worship Allah alone so if one worships other than Allah, he does not fall in
Ibaadah. That is not Ibaadah because Ibaadah is two conditions Ikhlaas (sincerity) and
Mutaabaah (), which is doing it in accordance. Those are the two conditions of
Ibaadah. One who gave his worship to other than Allah (fully or in part) does not fall under
the term of Ibaadah. What he is doing does not fall under the term of Ibaadah because he
did not fulfil both of the conditions of Ibaadah.
Now there is a problem. When you are reading, you are going to read statements in the
books of some Ulamaa that someone worshipped Allah and worshipped other than Allah
along with Him. They use the words worshipped other than Allah. Or for example like I just
said, whoever gives a portion of his Ibaadah (worship) to other than Allah. I may say he gave
his worship to other than Allah and I used that statement. How did the Ulamaa refer to this
as Ibaadah? Or why did I refer to it as Ibaadah when I just said it is not considered Ibaadah if
it is done to other than Allah, because the two conditions are not met?
The answer to that is that pertaining to the individual, it is Ibaadah. He thinks it is Ibaadah.
That is what we mean when we refer to it as Ibaadah the individual thinks it is Ibaadah.
But when we say it is not considered Ibaadah, we mean it is not Ibaadah in the official
Sharee meaning. It is not called Ibaadah nor is it considered Ibaadah when it lacks the
conditions of Ibaadah (sincerity and accordance). But when we say Ibaadah when it has a
deficiency in it, it means according to him.
THE PROOF OF THE AUTHOR (CONTINUED)

O mankind! Worship your Lord (Allah), Who created you.
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Worship the One who created you from nothing. He perfected you and He nurtured you,
and that is a quality of Allah the Creator. What is the reason you should worship Him? He
created you, therefore He is worthy of your worship. This is just like what we mentioned
earlier and the verse previous to this.
:

He is the Lord of the universe, therefore He is worthy of being worshipped alone. Here it is
He is the One who created you from nothing and created those before you, so He is worthy
of being worshipped alone. You give your complete, total, full worship to Allah.

Who created you and those who were before you.
The One who created you and those before you. This is a description explaining the reasons
for what has preceded, meaning worship Him because He is your Lord who created you and
those before you. It is a necessary duty upon you that you should worship Him. It is binding
upon anyone who affirms the Lordship of Allah subhaanahu wa taaala that he should also
worship Him alone, otherwise the person will in reality be contradicting himself.

So that you may become Al-Muttaqoon (the pious).
Taqwa is to take protection from the punishment of Allah subhaanahu wa taaala by doing
whatever He commands and refraining or keeping away from whatever He forbids. And out
of the forbidden, the number one matter forbidden is Shirk (both small and big). The
number one command is Tawheed.
The verse goes on to say:

Who has made the earth a resting place for you.
He made the earth a resting place spread out for you and me (for His creation). We use this
earth without any difficulty or hardship. We use this earth in comfort, just like one sleeps on
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his bed in comfort. That is why He used the word Firaashaa (). He made this earth flat
for you, so it could be productive for us and we use it without any hardship or difficulties.

And the sky as a canopy.
And He made the sky a canopy for the people on the earth (for us). He made the heavens
safe and a protected ceiling like He said in another verse. Allah subhaanahu wa taaala said:

:
And We have made the heaven a roof, safe and well guarded. Yet they turn away from its
signs (i.e. sun, moon, winds, clouds, etc). (Surat al-Anbiyaa: 32)
We made the sky a safe and guarded raised ceiling, but the believers turn away from
considering the clear signs. The heavens are a place for the sun, for the moon, for the stars
and the stuff that we mentioned in somewhat of depth at the end of last class.
Back to the verse:

And sent down water (rain) from the sky.
Then He said He sent down rain from the sky for us. Like in another verse:
He it is Who sends down water (rain) from the sky; from it you drink and from it (grows) the
vegetation on which you send your cattle to pasture. (Surat an-Nahl: 10)
He sent down from the clouds pure water for us to drink, which causes vegetation to grow
on this earth and allows the cattle to graze.
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In Arabic, the word Samaa ( )is everything above.

Lisaan Al-Arab (
)the dictionary says everything above you is Samaa.
Maaa ( )is rain. It is life, like Allah said in another verse.
: ... ...
And We have made from water every living thing. (Surat al-Anbiyaa: 30)

: ...
And We sent down from the sky water (rain) in (due) measure. (Surat al-Muminoon: 18)
Back to the verse:
And brought forth therewith fruits.

He brought down rain and with the rain, He brought out the crops, the grains and fruits
from the earth and provision for us. That is what happens when Allah brings down rain.
Thamaraat ( )is plural of Thamara ( )and it is everything that grows on the earth.

As a provision for you.
It is a gift for you, like another verse says:
:

(To be) a provision and benefit for you and your cattle. (Surat Abasa: 32)
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Provision for you and your cattle. It is a gift for us.
THE CONCLUSION OF THE VERSE

So after He talks about the sky, the earth and the rain, what is the conclusion of that?

to be worshipped).
The conclusion of the verse is do not set up rivals for the One who created you, the One
who created those before you, the One who made the earth a resting place for you, the One
who made the sky a canopy over you, the One who sent down the rain from the clouds for
you, the One who produced the fruits and produce with the rain He sent down for you.
What is the point of all those that are mentioned in the Ayah? Do not set up any rivals with
Allah.

Andaada ( )is similar or likes. When you worship, you worship Him alone. When you
love, you love Him alone. When you give your worship, it has got to be one hundred percent
for the sake of Allah. According to sound intellect or even according to revelation, it is not
fitting that you agree He is the Lord who does all that but then give your worship to other
than Him.

While you know (that He Alone has the right to be worshipped).
Do not associate partners to the One who does all of that while you know it. Know what?
When you know that He has no rival and that creation, that provision, the control of the
affairs and the nourishment of the universe He does alone. So do not set up any partner
along with Him in His worship. This verse means do not associate partners and you know He
has no rivals.

You know He has no rivals! You know there is none comparable to Allah.
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Like the verse in Surat az-Zumar:

: ...

You know there are no rivals because when you were asked who created the heavens and
the earth, you said Allah, so give your worship to Allah. You know there are no likes nor
similar to Him or His creation, so how dare you give your worship to other than Allah.
THIS VERSE CONTAINS NAFI AND ITHBAAT

We said we have Nafi and Ithbaat you have to deny and affirm. The Nafi is:

Then do not set up rivals unto Allah (in worship).
You deny any similar to Allah.
The Ithbaat (affirming) part of it is the beginning of the verse:

O mankind! Worship your Lord (Allah).
He is the One who is to be worshipped. The order to worship Allah alone. You affirm with:

Worship. And you deny that there is any similar to Him at the end of the verse.
This verse combined between the order to worship Allah alone, denying that there is any
similar to Him and deterring from worshipping any other than Him.
THIS VERSE IS INTELLECTUAL PROOF TO DESTROY THE SHIRK BELIEF

If you believe He is the Creator and Sustainer and He gives life to you, then you must
worship Him alone. It makes no sense to say He does all this and then go worship other than
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Him. It makes no sense. You do not have a right mind if you are saying that. That is why Ibn
Katheer said the Creator of all this is the One worthy of Ibaadah.
These are helpless lords that you worship. Since Allah does everything and He is the One
who is the Creator, everyone other than Him is helpless.
: ...
Yet they have taken besides Him other Aalihah (gods) that created nothing. (Surat alFurqaan: 3)
They worship people who cannot even create.
THE STATEMENT OF IBN KATHEER

The author then quoted Ibn Katheer. He said:
:

The Creator of these things is the One who deserves to be worshipped.
This statement of Ibn Katheer clarifies the earlier statement by the author of this book:
As we said, he did not mean the Lord is the One worshipped. Imaam Muhammad Ibn AbdulWahhaab meant what Ibn Katheer said here the Creator of the things that we mentioned
is the One who deserves to be worshipped. If you go to that quote we just mentioned in the
book of Ibn Katheer, it is worded slightly different. As we said many classes ago, many times
Imaam Muhammad Ibn Abdul-Wahhaab rephrases the quotes that he mentions in his book.
Previously, we mentioned examples of that.
A BRIEF BIOGRAPHY OF IBN KATHEER

Ibn Katheer is the Aalim that we all know and we mention nearly daily, and we all have his
book. His Kunyah is Abu al-Fidaa (
). His Laqab ( )is Imaad ad-Deen (

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). His name is Ismaeel Ibn Umar Ibn Katheer Ibn Dhaw Ibn Katheer Ibn Zar al-Qurashi.
He is called Ibn Katheer because as you can probably see, he has Katheer in his name. He
had two great-grandparents that were named Katheer. He was born seven hundred and one
years after the Hijrah in Syria (near Dira which is on the border of Jordan).
When he was five, six or even possibly seven, he travelled to Damascus to learn with his
brother Abdul-Wahhaab. He travelled with his brother to learn and notice that he began
early. When he got to Damascus, that was the place which was a capital of many of the
Ulamaa. Not only was his brother an Aalim, but he was also like a father figure to him. He
stayed by the side of his brother for nearly fifty years learning from him. Ibn Katheer
remained in Damascus as a teacher, a Khateeb and a Mufti until he died Rahimahullah. He
remained in Damascus and that was where he was stationed all throughout his life. He did
travel, but that was his station in Damascus. He was very good in memorising. He
memorised the Quran before he was eleven years old, as was the trend of the Ulamaa and
as is the trend of the Ulamaa who start young. His father Ibn Katheer was a Khateeb and
also an Aalim in Iraq (Basra) before they moved to Syria, so originally his father is from Iraq.
His most famous book is Tafseer Ibn Katheer the Tafseer we know. He also wrote AlBidaayah Wan-Nihaayah, which is a history book that starts from the creation all the way to
near the eighth century. He has a book called As-Seerah An-Nabawiyyah (
has Jaami As-Sunan Wal-Masaaneed (
Ikhtisaar Uloom Al-Hadith (
), he
) , Al-Baaath Al-Hatheeth Sharh
) , and several other
books that he wrote.

He died Rahimahullah seven hundred and seventy four after the Hijrah, which would make
his age when he died approximately seventy four years old. He asked that he be buried near
his Shaykh Ibn Taymiyyah Rahimahullah in the graveyard called Maqbaratus-Soofiyyah (
), and that is where he was buried Rahimahullahu Taaala.
THE TYPES OF WORSHIP THAT ALLAH COMMANDED

The author says:

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Having made clear that it is obligatory to worship Allah alone, giving no share of worship to
anyone other than Allah subhaanahu wa taaala, the author Rahimahullah now goes on to
explain some of the different types of worship.

The types of worship that Allah commanded.
IBAADAAT ARE BOTH WAAJIB AND MUSTAHABB

Amara (( )commanded) could be an order of Waajib which is an ordain, or it could be a
Mustahabb which is a non-ordain (recommended). Here it includes both because some
Ibaadaat are Waajib (ordained) and some are Mustahabb (non-obligatory). Waajib means
obligatory. Mustahabb means it is recommended and not obligatory. So when he says it is
commanded, here it means both of those. In this sentence, it means both of them.
In Mustahabb and Waajib, there are some heart actions, there are some saying actions and
there are some actions of the limbs, so there is a six-pronged division out of that. How?
Ibaadaat that are heart Waajib, Ibaadaat that are saying Waajib, Ibaadaat that are action
Waajib, Ibaadaat that are Mustahabb in the heart, Ibaadaat that are Mustahabb in the
saying and Ibaadaat that are Mustahabb in the action. So it is a six-pronged division. Do not
get the impression that Ibaadah is only Waajib (obligatory), and that is what many think.
Ibaadah is not only Waajib. Some of Ibaadah also includes Mustahabb. Associating a partner
in a Mustahabb or Sunnah Ibaadah is Shirk, just like it would be if it was in a Waajib Ibaadah.
EXAMPLES OF IBAADAAT
Then the author gives examples to those Ibaadaat. He said:
He gives examples. He says Islam (submission and obedience to Allah), and Imaan (true
belief of the heart, speech of the tongue and action of the limbs), and then he mentions
Ihsaan which is perfecting your worship.
HADITH JIBREEL
Now these three examples he mentions as examples of Ibaadah (Islam, Imaan and Ihsaan)
they are called the Deen, as in the narration by Imaam Muslim Rahimahullah and Hadith
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Umar Ibn al-Khattaab radhiallahu anhu. The famous Hadith that is called Hadith Jibreel
when he said we were sitting with the Messenger of Allah sallallahu alayhi wa sallam and a
man came in with white clothes and very dark hair. That man had no traces of having
travelled and no one knew him. No one knew him, but he did not look like he had travelled.
He sat down before the Prophet sallallahu alayhi wa sallam and joined his knees with the
knees of the Prophet sallallahu alayhi wa sallam, and he put his palms upon his thighs and
said O Muhammad, tell me about Islam.
That individual (the stranger) first asked about Islam. The Prophet sallallahu alayhi wa
sallam said Islam is that you testify that none has the right to be worshipped but Allah and
that Muhammad is the Messenger of Allah, and that you establish the prayer, you pay the
Zakah, you fast the Ramadhaan and you make the pilgrimage to the House of Allah if you
are able to. The one who is asking (the stranger) says you have spoken correctly. Umar said
we were amazed at how this man asks and then he tells him you have spoken correctly. That
was the first one Islam. It shows you how observant Umar radhiallahu anhu was,
especially when it came to strangers. He was always looking out when strangers came to
Madinah and there is many stories of him pursuing strangers who came to Madinah. He
observed that he asked and then after he asked, he said you spoke correctly. One coming to
learn does not usually say that because he is coming to learn.
He said then tell me about Imaan. That is the second question. He said it is to believe in
Allah, His angels, His books, His Messengers, the Last Day, and that you have true faith in
the pre-decree (al-Qadar), its good and its evil. He said you spoke correctly. That was the
second question. He said then tell me about Ihsaan. He said it is that you worship Allah as if
you were seeing Him and even though you do not see Him, He surely sees you.

Those are the three that concern us out of this Hadith over here today Imaan, Islam and
Ihsaan. Then Jibreel alayhis-salaam asked about the Hour and about the signs of it. The
Prophet sallallahu alayhi wa sallam remained silent for a while and then he said Umar, do
you know who the questioner was? Umar said Allah and His Messenger know best. The
Prophet sallallahu alayhi wa sallam said he was Jibreel, he came to teach you your religion.
This is what we want over here:
Or in another narration:
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So the Prophet sallallahu alayhi wa sallam declared all these things (Islam, Imaan and
Ihsaan) to be religion (Deen). These three matters comprehend all of the religion. Those are
the religion. The author gives them as examples of Ibaadah and not of Deen. He will repeat
these in this booklet Al-Usool Ath-Thalaathah, so we will talk about them later on in more
detail and he is going to talk about them in detail.
What we need to know for this part of the book is that the author used what the Prophet
sallallahu alayhi wa sallam called Deen as examples of Ibaadah. He mentions Islam, Imaan
and Ihsaan as examples of Ibaadah, and then in the wording of the book he separated and
mentioned many examples. After Islam, Imaan and Ihsaan, he mentioned fourteen other
examples. Islam, Imaan and Ihsaan the Hadith (Hadith Jibreel) calls them Deen. Then after
these, the author gives examples of Ibaadah (fourteen examples to be precise). He classified
all (the fourteen plus the three) as examples of Ibaadah.
WHY DID THE AUTHOR CONSIDER ISLAM, IMAAN AND IHSAAN AS IBAADAAT?
The issue we have right now is why did he consider these first three matters as Ibaadah
when they are considered as Deen in the Hadith? Islam, Imaan and Ihsaan are mentioned by
the author as Ibaadaat, while Hadith Jibreel mentions them as Deen. And after the author
mentions these three, he goes on to mention fourteen more which are unanimously agreed
upon as Ibaadaat, like al-Khawf, ar-Rajaa, at-Tawakkul and ad-Duaa. Some softly criticised
the author for mentioning these three matters that are Deen as Ibaadaat. Not criticised as in
wrong, but as Ulamaa go through books, they scrutinise every tiny letter sometimes. So
some of them sort of softly criticised him. However, I believe the reason that he mentioned
Islam, Imaan and Ihsaan that are called Deen as examples of Ibaadaat is because those three
are the root of all Ibaadaat. What the author was meaning to say is that all the types of
Ibaadaat go back to these three levels.
How do we know that? How do we sense that? Because he mentions the three (Islam,
Imaan and Ihsaan), and then he says:

He mentions the three, he says and from them, and then he mentions the fourteen other
examples. So from those three main levels, we derive the fourteen examples of Ibaadaat. In
those fourteen examples, he mixes the heart Ibaadaat, the action Ibaadaat and the verbal
Ibaadaat. He gives a general variety of Ibaadaat that should be submitted fully and
completely to Allah. There is fourteen plus the first three, which are Islam, Imaan and
Ihsaan.
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So why did he consider Islam, Imaan and Ihsaan as Ibaadaat? He mentioned them and he
considered them Ibaadaat because from what I believe and sense, Ibaadaat are derived
from these three. How do we know that? Because he says:

He mentions the three, he breaks the wording and says from it. He did not mention the
fourteen and the three altogether in one sentence, which he could have easily done. He
mentions the first three as Ibaadaat, he says and from them, and then he mentions fourteen
other Ibaadaat. These fourteen are not all the Ibaadaat, but he just gives a general variety of
them.
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CLASS THIRTY ONE

A BRIEF SUMMARY OF CHAPTER THREE
Let us take a quick summary of this chapter before we start. A very quick one-liner per
paragraph. This is the core chapter. If it is the core chapter, then it is going to be the chapter
that mentions the title of the book, which is the Three Fundamental Principles of Islam. He
stated the three principles and he stated them in literally a one-liner knowing Allah,
knowing the Deen and knowing the Messenger sallallahu alayhi wa sallam. Then after that,
he went on to elaborate. He started with the first one (who is your Lord), which is what we
have been talking about so far. After he answered that with proof, the next paragraph is
how do you know your Lord? If you remember, that is when we spoke about the signs and
the proof. He said:
And so on. Then so no one will think that the Lord, the Creator and the Nourisher is
sufficient alone as it may appear, he ties worship into Lordship. If you meet Allah
subhaanahu wa taaala in the grave knowing He is the Lord and one believes that, yet he
does not single Him out in worship (in Uloohiyyah), your Lordship is not valid. So he tied the
worship into the Lordship, which we covered in the last classes.
Now after that, he went on to give examples. It is essential that he gives examples on how
to single out Allah subhaanahu wa taaala in our worship, which is part of Lordship. As we
said last class, he mentioned the root of worship which is Islam, Imaan and Ihsaan, and then
he gave fourteen additional examples. These are examples to show that you must single
Allah out in your worship. These are not all the Ibaadaat or even close to that, but they are
mere examples to give you the general idea.
That is the summary of this chapter so far. The order of the author and why he is
mentioning this is important. That is why you all need to bring your copies all the time,
otherwise you are going to get lost.
We mentioned Man Rabbuk is deeper than what many assume. It includes Uloohiyyah and
now he is giving us examples of Uloohiyyah. Last week, we left off on the first three
examples (Islam, Imaan and Ihsaan). We did not elaborate as we usually do. We did not take
them one by one and elaborate on them. Why? Because the author is going to talk about
these three in more detail in the future, and our explanation has to coincide with the
structure of the book. Here he mentioned them merely as quick examples for a certain
purpose, so it would be more appropriate to elaborate on them when he mentions them in
more depth later on.
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The author mentions fourteen examples. Pay attention to this. He gives fourteen examples
quickly right after each other, then there is a paragraph and then he repeats the examples
with proof. For our purposes here, what I want you to know is that instead of going over
them twice, we are going to go over them once and we will include the proof. Instead of
mentioning them, elaborating about them and then mentioning them again with proof, we
will just mention them one time and include the proof.
Why does he do that? Because his trend in writing this book is that he summarises and then
goes into detail. He mentions the examples, gives an overall paragraph of some Ayaat, and
then he repeats every single one of them with proof. That is what he did with Islam, Imaan
and Ihsaan. He mentioned them quickly and then he elaborated on them. What we will do is
take each one and as we speak about each one right now, we will include the proof that he
is going to include later on. That way we do not have to go over them twice. Now why did
he repeat them with proof? He mentioned them and then he repeated them with proof
because these are examples of Ibaadaat and Ibaadaat are Tawqeefiyyah (), meaning
you need proof for every Ibaadah you do. That is why he singled each one of them out with
proof.
So let us go through the list. He mentioned the statement of Ibn Katheer Rahimahullah the
one where he said the Creator of these things is the One who deserves to be worshipped.
Then he said:

:

All these types of worship that he mentioned are mere examples. They are not all of them.
He mentioned Islam, Imaan and Ihsaan, and then he went on to mention fourteen other
ones. He mentions fourteen other ones and we are going to start with the first one that he
mentioned, which is Duaa.
DUAA
The first one is Duaa. He says:
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And from that is invocation and supplication.

Invocation and supplication is Duaa.
Then like I said, later on he mentions proof for that. First he mentions just the word Duaa
and then he mentions proof.

What does he mention later on? He says:

:
:
:
First he mentions the Hadith as proof for Duaa. He says invocation is the core of worship,
and then he says the evidence for that is the saying of Allah:

:
Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship
[i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will
surely enter Hell in humiliation! (Surat Ghaafir: 60)
So the first one he mentions for Duaa is the supposed Hadith:

Mukh ( )literally means brain in Arabic. Duaa is the brain of worship. Your brain is your
core so when you use it in a context like this, it does not mean the literal brain of course,
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but the core of something. Here it means if there is no Duaa in your Ibaadah, then the core
of your Ibaadah is missing. This Hadith right here is in Sunan at-Tirmidhi on the authority of
Anas Ibn Maalik radhiallahu anhu. However, it is weak because in the chain is a man called
Abdullah Ibn Luhayah and he is classified as weak for bad memory. There is some
stipulation for his Hadith being accepted but it does not fall under this Hadith, so this Hadith
is weak.
There is another Hadith on the authority of an-Numaan Ibn Basheer in Musnad Ahmad, Abu
Dawood, at-Tirmidhi and others. It is very similar in wording, but the chain of authenticity is
authentic. It is also in Bukhari in Al-Adab Al-Mufrad (
), Ibn Abi Shaybah and
others narrated the Hadith. The authentic one is:

Invocation is worship.
So we say the first Hadith that is used by the author is weak. That is weak in its chain, but it
is authentic in its meaning because we have another Hadith that substantiates it. The
second authentic Hadith is Duaa is Ibaadah.
THE IMPORTANCE OF DUAA

Duaa is an essential Ibaadah. You have to know that. One needs a bond with Allah
subhaanahu wa taaala that fills his heart with peace and tranquillity, and that is Duaa.
Look at the Hadith:
If a servant raises his hands to Him (to Allah) in supplication, Allah becomes shy to return
them empty.
Even though some spoke on the authenticity of this Hadith, the correct opinion is that it is
authentic. Allah subhaanahu fee ulaah is shy to turn your hands away empty. We do not
have time to make this an inspirational lecture on Duaa because we want to get through
our book, even though Duaa is worthy of many independent talks on its own because many
have neglected it.
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Duaa is the core of your Ibaadah. You get astonished when you know Allah subhaanahu wa
taaala asks people to talk to Him and ask Him. And by not making Duaa, you are declining
the offer of Allah to talk to Him. It is a blessing Allah granted you. Use it in every status you
are on.

The Hadith in Muslim. In your Sujood, exert yourself in Duaa. The closest you are to Allah.
Outside of your Salah and outside of your Sujood, make Duaa. In your late nights, make
Duaa. And in your daytime, make Duaa. During Wudhu, make Duaa. And outside of
Wudhu, make Duaa. Do your Duaa raising your hands. Do your Duaa without raising your
hands. You can do Duaa in all your settings.
Duaa patches that deteriorating heart. It softens the heart, purifies the heart and the soul,
and it gives you never-ending hope. Pure souls can never do without Duaa. It could be and
it happens that if Allah subhaanahu wa taaala loves you, He closes all the avenues in this
life in your face, so you can open that communication that you have been neglecting with
Him, because He loves to hear from you. Hopes and goals that you thought were impossible
could easily become a reality with Duaa. Those who call Yaa Rabb, Yaa Rabb, never get
disappointed. We are the ones who need Him subhaanahu fee ulaah, yet He is the One who
asks us to ask Him.
: ...

Look at this verse. If Allah wants mercy over you, He inspires you to make Duaa. Thank Him
for that blessing. That in itself is a blessing.
Duaa rescued Yunus from the stomach of the whale.

:

And (remember) Dhan-Noon (Yunus), when he went off in anger, and imagined that We
shall not punish him (i.e. the calamites which had befallen him)! But he cried through the
darkness (saying): Laa Ilaaha Illaa Anta [none has the right to be worshipped but You (O
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Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I
have been of the wrong-doers. (Surat al-Anbiyaa: 87)
From the darkness of the night, the darkness of the stomach of the whale and the deep
darkness of the ocean.
Duaa destroyed the people of Nooh.

:

Then he invoked his Lord (saying): I have been overcome, so help (me)! (Surat al-Qamar:
10)
Duaa raised the level and status of Sulaymaan. Duaa made the religion of Muhammad
sallallahu alayhi wa sallam supreme.
The more this life narrows, encloses and encaves on you with its hardships, trials and
tribulations, the more a believer sees an opening in the heavens to the One who is over the
heavens. Who could be more of a loser than one who misses out on the strongest weapon
that needs no more than your set mind and a moving tongue?
A VERSE ON DUAA IN SURAT AL-BAQARAH

...
And when My slaves ask you (O Muhammad sallallahu alayhi wa sallam) concerning Me,
then (answer them), I am indeed near (to them by My Knowledge). I respond to the
invocations of the supplicant when he calls on Me (without any mediator or intercessor).
IT IS A DIRECT ANSWER FROM ALLAH

then (answer them), I am indeed near (to them by My Knowledge).
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This establishes a clear principle. The verses in the Quran that start with if they ask you are
consistent. After that, there is always tell them Muhammad (sallallahu alayhi wa sallam).

...
:
They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months
of the Islamic calendar). Say, Fighting therein is a great (transgression). (Surat al-Baqarah:
217)

: ...
They ask you (O Muhammad sallallahu alayhi wa sallam) concerning alcoholic drink and
gambling. Say: In them is a great sin, and (some) benefit for men, but the sin of them is
greater than their benefit. (Surat al-Baqarah: 219)

: ...

They ask you (O Muhammad sallallahu alayhi wa sallam) about the spoils of war. Say: The
spoils are for Allah and the Messenger. (Surat al-Anfaal: 1)
: ...
...

And they ask you concerning orphans. Say: The best thing is to work honestly in their
property. (Surat al-Baqarah: 220)
: ...

They ask you (O Muhammad sallallahu alayhi wa sallam) what is lawful for them (as food).
Say: Lawful unto you are At-Tayyibaat [all kind of Halaal (lawful-good) foods which Allah
has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and
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fruits, etc.)]. And those beasts and birds of prey which you have trained as hounds, training
and teaching them (to catch) in the manner as directed to you by Allah. (Surat al-Maaidah:
4)

: ...

They ask you (O Muhammad sallallahu alayhi wa sallam) what they should spend. Say:
Whatever you spend of good must be for parents and kindred and orphans and AlMasaakeen (the poor) and the wayfarers. (Surat al-Baqarah: 215)

:
And they ask you (O Muhammad sallallahu alayhi wa sallam) concerning the Rooh (the
Spirit); Say: The Rooh (the Spirit): It is one of the things, the knowledge of which is only
with my Lord. And of knowledge, you (mankind) have been given only a little. (Surat alIsraa: 85)
And they ask you concerning the mountains, say; My Lord will blast them and scatter them
as particles of dust. (Surat Taha: 105)

...
then (answer them), I am indeed near (to them by My Knowledge). I respond to the
invocations of the supplicant when he calls on Me (without any mediator or intercessor).
In this verse, there is no Qul (). The answer comes directly from Allah.
Page | 677

I am indeed near (to them by My Knowledge).
It does not say tell them. It is a direct answer from Allah. Why? Number one it is a hint
that there is no mediator. It is to get it through to you that there is no mediator. This is a
relationship between you and Allah alone. Number two it is to show you that the response
will come from Allah quickly and swiftly, and it is also for you to know the love of Allah for
your Duaa. Let us pause at this verse a little bit.
ALLAH DID NOT USE THE THIRD PERSON PRONOUN

Note in this beautiful verse, Allah did not mention that He will respond in a third person
pronoun. He did not say it in a third person pronoun.

I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant
when he calls on Me (without any mediator or intercessor).
He did not say He will answer, but He said I will answer. The response of Allah was direct.
ALLAH DID NOT SAY I WILL ANSWER IF I WILL

There are many lessons in this verse. Another lesson is that He did not say I will answer if I
will. Everything is under the will (Masheeah) of Allah, but to give you confidence and
assurance in your Duaa and that it will be answered, He says:

I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant
when he calls on Me (without any mediator or intercessor).
I will answer if he asks, not if I will. That is to give you confidence in your Duaa.
THE CONDITION COMES AFTER THE RESULT

A more amazing lesson in this verse is that Allah said He will answer on the condition that
we make Duaa. Usually, the condition is mentioned first and then the answer or result after
that. Here it is the opposite. They are switched around. The condition is if one asks, and the
answer to that condition is I will answer. In the Arabic language, the verse should have really
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been if one asks, I will answer. They are switched around in this verse to say I will answer if
one asks or supplicates.

I respond to the invocations of the supplicant when he calls on Me (without any mediator or
intercessor).
That is to indicate the velocity of the answer, its power and its speed.
ALLAH USED ITHAA AND NOT IN
When he calls on Me (without any mediator or intercessor).

He used Ithaa (). He did not say:
He could have used In (). In Arabic, Ithaa and In are both used interchangeably. However,
even though they are used interchangeably, there is a sensitive difference in the sensitive
rules of Arabic eloquency (Balaaghah ()). There is a sensitive difference between them.
What is it? Why did He use Ithaa instead of In, even though they are used interchangeably
and both are eloquent? In is used for matters far apart, doubtful to occur, exceptional to
happen or maybe even impossible to happen. That is when you use In when they are not
going to happen.
Look at the consistency of the Quran.
: ...
Say (O Muhammad sallallahu alayhi wa sallam): If the Most Beneficent (Allah) had a son
(or children as you pretend). (Surat az-Zukhruf: 81)
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Does Allah have a son? Maaath Allah. Impossible. This is something impossible, so would He
use In or Ithaa? He would use In because it is something that is impossible. It is farfetched
and never going to happen, so He uses In instead of Ithaa. He did not say:

Another example:

: ...
And if two parties or groups among the believers fall to fighting. (Surat al-Hujuraat: 9)
What are you going to use? He is going to use In. Why? Because the origin is Muslims do not
fight each other. It is exceptional and rare that they do fight each other so once that
happens, we use In instead of Ithaa.
Another verse:
... ...
:
But look upon the mountain if it stands still in its place then you shall see Me. (Surat alAraaf: 143)
Allah told Musa go look at the mountain. If it still stands still, then you will see Me. Is the
mountain going to stand still or not? He used In. Why In instead of Ithaa? Because the
mountain is crumbling.

If it stands still in its place.
It is not going to happen. It is not going to stay still. It is going to crumble, so He used In. Just
like in the previous examples when it is exceptional, when it is unlikely to happen,
doubtful or impossible, it is more eloquent to use In instead of Ithaa.
Let me give you another example.
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: ...

It is prescribed for you, when death approaches any of you. (Surat al-Baqarah: 180)
It is talking about death. Now which one are we going to use here In or Ithaa? If death is
farfetched and not going to happen, then we use In. If it is imminent, surely going to happen
or more likely, we use Ithaa. Ithaa is suitable here because every one of us is going to die.
This is a Balaaghah issue with In and Ithaa.

...
:
And you might have seen the sun, when it rose, declining to the right from their Cave. (Surat
al-Kahf: 17)
Does the sun rise upon them every day? If the sun rose every day and it is certainly going to
happen every day, what would we use? In or Ithaa? If the sun is not likely to rise every day,
we will use In. If the sun is going to rise imminently every day, we are going to use Ithaa. Of
course the sun arises every day, so we are going to use Ithaa.
If it is imminent, we use Ithaa. If it is not, we use In. That is how we distinguish between the
two. If it is imminent to happen, we use Ithaa. If it is doubtful, questionable and not likely to
happen, we use In. Even though both are used interchangeably and both are correct, that is
a delicate Balaaghah issue and like we always say, the Quran comes in the most eloquent of
the Arabic language. A random writer in a book would use them interchangeably. You will
not tell him this is wrong and this is right. One who had in-depth study of Balaaghah will use
them in the more appropriate usage, and the Quran comes in the most eloquent of the
Arabic language. That is a detail to keep in mind.
Another example so you understand this. Is the Judgment Day imminent or something that
is farfetched, impossible and not going to happen? Is the Judgment Day impossible or
possible? Is it more likely to happen or not? All the Judgment Day verses mention Ithaa
because it is imminent.

:

When the earth is shaken with its (final) earthquake. (Surat az-Zalzalah: 1)
Page | 681

:
When the Event (i.e. the Day of Resurrection) befalls. (Surat al-Waaqiah: 1)
When the sun Kuwwirat (wound round and lost its light and is overthrown). And when the
stars shall fall; and when the mountains shall made to pass away. (Surat at-Takweer: 1-3)
The point of that is when Ithaa was used, it was used to assure you that your Duaa will be
answered. In the verse, the usage of Ithaa instead of In is to show that it is imminent that
your Duaa will be answered. He put everything in that verse to show you that your Duaa is
going to be answered and to remove any doubts in your heart.
ITHAA ALSO COMES TO MEAN A LARGE QUANTITY

Another unique thing about Ithaa and In. The usage of Ithaa is to show that not only will
Duaa be imminently accepted for sure, but there needs to be lots of Duaa and all your
Duaa will be accepted. Why? Because Ithaa comes to mean a large quantity. Ithaa also has
preference over In, in that it is used for a large quantity.
Look at that in the Quran. When Allah talks about Wudhu, He says:
: ...
...
O you who believe! When you intend to offer As-Salat (the prayer), wash your faces. (Surat
al-Maaidah: 6)
And then He says:
: ... ...
If you are in a state of Janaabah (i.e. had a sexual discharge). (Surat al-Maaidah: 6)
When Allah talks about Wudhu, Wudhu is something you do a lot and it is frequent. You
might have to do it five or maybe ten times a day. It is Ithaa when it is talking about Wudhu.
When He talks about the major impurity (Junub), He uses In. Why? Because the major
impurity is less in quantity than you doing Wudhu. You see that? You are likely to do Wudhu
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five or ten times a day or maybe more, but taking a bath from Janaabah (the major
impurity) is much less than that. Both In and Ithaa mean if, but the Balaaghah gives you
deep, sensitive, specific details that strengthen your Imaan and your faith that Allah will
answer you.
This is the bottom line and a one-liner about Ithaa and In. They can be used interchangeably
nearly most of the time, which means if or might. However, if it is more certain to happen or
it is certain to happen, it is more eloquent to use Ithaa. That is the first difference. A second
difference is if it is a lot, then Ithaa has preference over In. Here, number one certainty
that your Duaa will be answered. Number two a large quantity of Duaa must go up to
Allah and a large quantity of answers will come down to you. All that in Ithaa.
ALLAH RESPONDS TO THE INVOCATION OF THE SUPPLICANT

More lessons in that simple verse on Duaa. He said:

I respond to the invocations of the supplicant when he calls on Me (without any mediator or
intercessor).
He did not say:
He said I respond to the invocation of the supplicant when he calls Me. I answer the
invocation. Why did He not say I respond to the supplicant? He said He will respond to the
supplication, but He did not say I will respond to the supplicant. Why did He not just say I
will respond and answer the supplicant? He said I will answer the Duaa of the supplicant
because it does not matter who is invoking.
Do not minimise yourself and say Allah will not answer me. It could be Muhammad, Saalih,
Abdullah or Naasir. We are all equal in the eyes of Allah. It is the Duaa that matters. It is the
invocation itself that matters. It does not matter who is making it. Fulfill the conditions of
Duaa, but it does not matter who is making it. No one is better than anyone and that is why
it is like that. The Duaa goes to Allah the same. Fulfill the conditions and that is what you
need to do.
IBAADEE REFERS TO A LARGE QUANTITY OF SERVANTS

He said:
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My slaves.
He did not say:

He said Ibaadee with a Yaa at the end. It is different to Ibaadi with a Kasrah at the end. Look
in the Quran it is a Yaa at the end and not a Kasrah. Here He used the one with a Yaa
(Ibaadee) which means plural and so many, meaning I answer them all no matter how many
there are. That is why in the context of a lot, you will find that Yaa comes at the end. It
comes when there is a lot and it means a lot.
For example, when Allah is speaking to all His servants:
: ...
Say: O Ibaadee (My slaves) who have transgressed against themselves (by committing evil
deeds and sins)! (Surat az-Zumar: 53)
There is a Yaa.
: ...
And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only)
say those words that are the best. (Surat al-Israa: 53)
There is a Yaa because these two verses are talking about a large quantity of servants (all
the servants). That is when there is a Yaa at the end when there is an overwhelming
majority. If it is not many that is meant by the verse, you are going to find a Kasrah and not
a Yaa.
When Allah was directing the servants, it is all the servants so He used the Yaa because it is
all of them. Now who are the righteous?
...
:
So announce the good news to My slaves. (Surat az-Zumar: 17)
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Glory to My righteous servants. Glad tidings to those who hear and follow. Who follows a
lot or a little? A little bit, so is there going to be a Yaa or a Kasrah? A Kasrah. Look at it in the
Quran.
Another verse:
: ...
Say (O Muhammad sallallahu alayhi wa sallam): O My slaves who believe (in the Oneness
of Allah Islamic Monotheism), be afraid of your Lord (Allah) and keep your duty to Him.
Are the Muttaqeen a lot or a little? Not many, so it is going to be a Kasrah.
ALLAH USED INNEE TO ADD EXTREME EMPHASIS

He said:

I am indeed near (to them by My Knowledge).
He did not say:

What is the difference between the two?
The Noon has a Shaddah on it (Mushaddadah). The one He used has a Shaddah on it and
that is to affirm something. I want you to be sure that I am near. It is to remove any doubt,
to give you inspiration and confidence. Both mean the same, however Innee ( )with the
Shaddah is to add extreme emphasis that He is near. Do not have any doubts about that.
Have confidence.
All these lessons in just a few letters of the Quran asking you to supplicate to Allah
subhaanahu wa taaala and assuring you that your invocation will be answered if its
conditions are met.
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KHAWLAH BINT THALABAH

: ...
Indeed Allah has heard the statement of her (Khawlah Bint Thalabah) that disputes with
you (O Muhammad sallallahu alayhi wa sallam) concerning her husband (Aws Bin AsSaamit), and complains to Allah. And Allah hears the argument between you both. (Surat alMujaadilah: 1)
Allah heard the statement of Khawlah Bint Thalabah radhiallahu anha the one who came
to speak to the Prophet sallallahu alayhi wa sallam concerning her husband. Khawlah
comes complaining to the Prophet sallallahu alayhi wa sallam in a room that is nearly ten
foot by eleven and a half feet (approximately three metres by three and a half metres). She
is sitting there with the Prophet sallallahu alayhi wa sallam and Aishah. In that small room,
Aishah could not hear what that woman is saying, but Allah subhaanahu wa taaala on top
of seven heavens said Allah heard her. Aishah could not hear her in that small, tight little
room. Allah on top of seven heavens heard her.
Keep Duaa for yourself personally, for your family, for this Ummah, for your Aakhirah and
for your Dunya. Keep it fresh and ripe on your tongue.
WHY DOES SOME DUAA GO UNANSWERED?

Some people ask why has Allah not answered the Duaa of this Ummah? I get that question
a lot. When the Prophet sallallahu alayhi wa sallam made Duaa in Badr, when did he make
Duaa? The upper garment of the Prophet sallallahu alayhi wa sallam fell off in Badr and his
hands were outstretched to the point that they could see his armpits. He is making Duaa
and Abu Bakr is holding up his garment saying O Prophet of Allah, Allah will grant you that
which He promised. He is trying to calm the Prophet sallallahu alayhi wa sallam. When did
he make that Duaa? That was after he sallallahu alayhi wa sallam did all the means before
him. He did all the action he could do, then he turned and made Duaa. The Duaa was after
he took care of all the means.
Even more delicate than that, look at the verses that the Prophet sallallahu alayhi wa sallam
used to wake up to every single night. He used to wipe his blessed face sallallahu alayhi wa
sallam and recite them. They have five main Duaa in them.
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...

Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You
above all that they associate with You as partners). Give us salvation from the torment of
the Fire. Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and
never will the Dhaalimoon (polytheists and wrong-doers) find any helpers. Our Lord! Verily,
we have heard the call of one (Muhammad sallallahu alayhi wa sallam) calling to Faith:
Believe in your Lord, and we have believed. Our Lord! Forgive us our sins and remit from us
our evil deeds, and make us die in the state of righteousness along with Al-Abraar (those
who are obedient to Allah and follow strictly His Orders). Our Lord! Grant us what You
promised unto us through Your Messengers and disgrace us not on the Day of Resurrection,
for You never break (Your) Promise. (Surat Aali Imraan: 191-194)
Five main Duaa in that chain of verses. Look what Allah answers when He answers.

Is that how the verse goes? That is not how the verse goes.
...

So their Lord accepted of them (their supplication and answered them), Never will I allow
to be lost the work of any of you, be he male or female. (Surat Aali Imraan: 195)
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He said I answered their actions. I am not going to let any of their actions go in vain. But that
was supplication not action. It was a supplication, so why did He not say I answered your
supplication? Because supplication without doing the means is no good. You cannot ask for
a child if you are not married. You cannot ask for a son if you are not married.
If our heart action is tainted, what victory are we expecting? One time we have an Ummah
that does not know the difference between Shariyyah and Shareeah. They are willing to die
for both and think that both are becoming martyrs. Wallahil-Adheem, it blows a mind how
nearly an entire Ummah with their enemies Illaa Mar-Rahimallah (
) can
bandwagon with each other against the righteous, and then you think we are going to make
Duaa and Allah is going to answer? When the heart action is not even there? The heart
action is not even there the most simple part of it. Then we ask for victory and we wonder
why it is not answered? Before we get off topic on this issue, let us get back to our text.
DUAA IS IBAADAH
So the first example the author mentions is Duaa. We mentioned its importance, how one
must always keep making Duaa and it is at the core of Ibaadah. And since it is Ibaadah, it
must be directed only to Allah and that is why the author mentions it here. He mentions it is
an Ibaadah and that means it has to go to Allah.
Then as proof, he mentioned the verse in the Quran:

:
Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship
[i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will
surely enter Hell in humiliation! (Surat Ghaafir: 60)
In addition to this verse, he used the Hadith that we mentioned is weak.
THE DEFINITION OF IBAADAH

First we need to know the definition of Ibaadah because we are going to base something on
it.
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:
:

Ibaadah is a universal term that encompasses everything Allah loves from sayings and
actions, both internal and external. It includes obligatory, recommended and Mustahabb
matters. All that is Ibaadah. So for example if Allah commands the act, that means it
becomes Ibaadah. That saying or act that He commands becomes Ibaadah. If Allah
commands the people of that act, it makes it Ibaadah. Even if He commands the people for
that act, it becomes Ibaadah.
For example:
:

...
And Allah loves As-Saabiroon (the patient ones, etc). (Surat Aali Imraan: 146)
Why does He love them? Because of their patience. Allah loves it and that makes it Ibaadah
because we said Ibaadah is a term encompassing everything Allah loves of sayings and
actions, both internal and external.
Another example:
...

:
Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and
fear, and used to humble themselves before Us. (Surat al-Anbiyaa: 90)
Once Allah praised hope, fear and Khushoo to Him (which is humbling oneself to Allah
subhaanahu wa taaala), what happens according to our definition? It becomes an Ibaadah.
We are going through it step by step. Once we know it is an Ibaadah, then that means it has
to go one hundred percent to Allah and to no one else. So now we know what Ibaadah is
and we know what happens when it is Ibaadah.
THE SHAREE MEANING OF DUAA

The Sharee meaning of Duaa is what we took before. Supplication when it is requesting is
the Duaa al-Masalah or Duaa at-Talab. When you supplicate and directly ask Allah like Yaa
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Allah or Yaa Hay, that is Duaa at-Talab or al-Masalah. That is the first type of Duaa. The
second one is invocation through worship (Duaa al-Ibaadah), which is every worship other
than the first type. Why is it called Duaa? Because in every Ibaadah you do, you want
something. You are doing your Ibaadah and you want a reward. You want to be saved from
Hell. You want to please Allah and you want to love Allah. So even though you are not
directly asking, in reality you are asking for something.
Some Ulamaa said every Duaa in the Quran encompasses both of those, except one in
Surat al-Araaf:
: ...
Invoke your Lord with humility and in secret. (Surat al-Araaf: 55)
They said this is the only one that means Duaa al-Masalah the direct Duaa when you
invoke Allah (Yaa Allah). That is the only one in the Quran that they said is Duaa alMasalah. Everything else in the Quran where there is Duaa encompasses both meanings.
THE AUTHOR IS REFERRING TO DUAA AL-MASALAH

When the author mentioned Duaa, he meant Duaa of al-Masalah. We know that from the
context of the wording. He said and from the Ibaadah is Duaa. He said Ibaadah and then he
mentioned Duaa. He mentioned the broad one and then the narrow one. So when he
mentioned Duaa here, from the context you can tell it is Duaa of al-Masalah. First he
mentioned Ibaadah and then when he mentioned Duaa again, he meant the Duaa of alMasalah otherwise it would be redundant. So here the author meant Duaa al-Masalah
because of him mentioning Ibaadah and then Duaa.
THE PROOF OF THE AUTHOR ON DUAA

Now going back to the verse:
: ...

Some Ulamaa said Duaa here in this verse is the Duaa of at-Talab the supplication Duaa
when you ask Allah. Why? They said because He said:
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I will respond to your (invocation).
I will answer you. He said make Duaa and I will answer you. So if He will answer that
supplication, that means that is the Duaa of Talab. That is the Duaa of al-Masalah.
However, really Duaa here in this verse also includes the Duaa of Ibaadah, meaning all
other forms of Ibaadah. But if it is so, how do we answer to:

I will respond to your (invocation).
If it includes all types of Ibaadah, it would mean I will respond to you by rewarding you. And
if it is the Duaa al-Masalah, I will answer you by giving you what you want. If it is the Duaa
al-Ibaadah, I will answer you by giving you the reward. So in reality, the verse encompasses
both. The verse and the way Allah subhaanahu wa taaala worded it encompasses both.
...

:
Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My
Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation! (Surat Ghaafir:
60)
The author mentioned this verse as proof for Duaa. Allah said:

Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My
Oneness, (Islamic Monotheism)].
Those who are arrogant and those who scorn My worship. My worship. Look at that. What
did Allah call Duaa? Worship. Those who scorn My worship. What worship is He talking
about? Duaa. So once Duaa became Ibaadah, it must be totally for the sake of Allah and if
one does it for other than Allah subhaanahu wa taaala, then he is a Mushrik Kaafir.
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THE CATEGORIES OF ASKING OTHER THAN ALLAH

ASKING A DEAD PERSON
Asking the dead person is Shirk. One who asks a dead person is Mushrik. Under no condition
do you ask the dead. That is Shirk. If the dead is in front of you, it is Shirk. If the dead person
is not present in front of you (meaning you are asking him at a distance), it is still Shirk.
Duaa to him is belief that he has control over the world and he is dead. That is Shirk. Asking
a dead is automatic Shirk Akbar, even if what is being asked is that which they could have
done when they were alive. This is a dead person. It is very simple and easy.
ASKING ONE WHO IS ALIVE

There are three scenarios if someone is alive and you ask him. If you ask a person alive give
me food, hand me that dish or give me water, that is permissible. It is before him, he has the
means and the means are there. He has control over it and he has the abilities. Allah
granted him the abilities and you know He granted him the abilities, so you can ask him. If
he is before you, he can hear you and he has the abilities and means, you can ask him for
what he is able to do. For example, hand me the water, hand me your phone, help me fix a
house or help me with my car. That is permissible. That is the first scenario for a person who
is alive. If what you ask him is beyond his power and abilities (like powers only Allah has),
that is Shirk Akbar even if he is present in front of you. For example, someone goes to a
Shaykh and tells that Shaykh bring down the rain or cure my illness. He is not a doctor, but
you believe he has spiritual powers. Or for example, someone says Shaykh bless my wealth.
This is Shirk Akbar.
The third one for the one living is if he is living and not present, you cannot ask him what he
can or cannot do. That is like asking the dead. Now we do not mean present as in right in
front of you. If you ask someone on the computer, phone or through means of
communication, that is as if he is present in front of you. If you ask him on the computer to
help you with a program or with some matter, that is permissible. What we mean is like
someone is in Africa and you are in the United States, and you tell them to give you a cup of
water. He is not in front of you and there is no means of communication. How is he going to
give you a cup of water? He cannot do it. That is improper and you cannot do that. That is
Shirk. Why is that Shirk? Because even though it is in his power to give you a cup of water
had he been present, in reality you gave him power of hearing that only belongs to Allah. I
am here and I say Shaykh so-and-so in Africa, give me a cup of water. There is no internet
and there is no phone, so how can he hear unless I gave him the quality that only belongs to
Allah the All Hearing?
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ASKING THE JINN

Now let us take a Masalah. Is asking a Jinn Shirk? If it is a Jinn you can see and he can hear
you, that does not fall under Shirk. Why? There is a story in an-Nasaaee and Ibn Hibbaan,
and Bukhari mentioned it in At-Taareekh Al-Kabeer (
). Note it is not in Sahih al-
Bukhari. It is in At-Taareekh Al-Kabeer and Ibn Hibbaan considered it authentic. Ubayy Ibn
Kab radhiallahu anhu had a pile of dates stored somewhere and he noticed it kept going
missing. One night he saw some type of creation and he resembled it to a younger boy.
Ubayy gave him Salaam and the creation like a boy returned the Salaam. Ubayy said are you
human or Jinn? The boy said I am Jinn. Ubayy said show me your hand. He showed him his
hand and it was like that of a dog. It had the hair of a dog on it.
Ubayy said to him why do you keep stealing from our dates? The Jinn replied back and he
said we heard you love to give charity, so we wanted to take from that so Allah can reward
you. Ubayy said what keeps you away from us? The Jinn said Ayat al-Kursi is what puts a
barrier between us. He left and Ubayy went to the Prophet sallallahu alayhi wa sallam. The

Ubayy asked him. If you see him and you ask him something like that which is in their ability
or you ask him for directions, that is not Shirk but it is a disputed Fiqhi matter if one can ask
a Jinn or not. That is if they are present and if you see them. It is not our topic, but it is a
Fiqhi issue. The correct of two opinions is that it is not permissible. There is no need to
communicate with the Jinn and ask them like that, but it is not Shirk if he is present and in
front of you. You see him and you know he is there.
If you ask a Jinn what they cannot do and only Allah can do like cure me, that is Shirk Akbar.

:
And verily, there were men among mankind who took shelter with the masculine among
the Jinns, but they (Jinns) increased them (mankind) in sin and disbelief. (Surat al-Jinn: 6)
When the humans used to go to a valley or a scary lonely place in their journeys, they used
to seek refuge not in Allah subhaanahu wa taaala, but in the Jinn. That made the Jinn get
Page | 693
arrogant. The Jinn felt superiority over the Ins because they began to seek refuge in them.
So what is the conclusion?

But they (Jinns) increased them (mankind) in sin and disbelief.
What it means is that the Jinn saw the humans were afraid and sought refuge in them, so
they began to scare them more. As-Suddi Rahimahullah said a man used to travel with his
family and when he gets to an area to rest, he would say I seek refuge in the master of this
valley (from the Jinn) that he will not harm me, my wealth, my children or my cattle. That is
what one used to say on his journey. Qataadah said when they used to do that and seek
refuge in the Jinn, the Jinn would harm them more. Ath-Thawri Rahimahullah said it means
when the Jinn saw them seeking refuge in them and they were afraid of them, they became
more bold towards them.
Ikrimah said the Jinn used to flee from humans like humans used to flee from the Jinn. They
used to be scared of each other. The Jinn were more scared of the humans than the humans
were of the Jinn. First of all the Jinn used to flee but the humans began to seek refuge in
them and when they started doing that, the Jinn said they are more afraid of us than we are
of them so let us get closer to them. And that is when the Jinn began to touch the humans
with harm, like the mental things that they do and the hardship and inflictions that they do.
Zayd Ibn Aslam said Rahaqaa ( )means when the humans sought refuge in the Jinn, the
Jinn began to scare them more. Ibn Abbaas and Qataadah said it is sins.

Means when the humans began to seek refuge in the Jinn, they gained more sins. It caused
the humans to gain more sins. Mujaahid said Rahaqaa is tyranny, meaning the Jinn became
tyrants more and transgressed more over them.
Listen to this story. Ibn Abi Saaib al-Ansaari said I went with my father outside of Madinah
when the Prophet sallallahu alayhi wa sallam was first sent in Makkah. It was in the early
days of the Messagehood. We slept on the journey near a shepherd. There was a shepherd
and he had some sheep, and we said let us sleep near this man. When it got dark, someone
took one of the sheep and ran away. The shepherd ran and said O holder or guardian of this
valley, I seek refuge in you. The Bedouin is talking to the Jinn. Ibn Abi Saaib said we heard a
voice, but we did not see where it came from or anything. He said Sarhaan ( ), let it
go. The sheep returned unharmed and then it was revealed:
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:
It may have been that the Jinn took the sheep and when the Bedouin sought refuge in the
master of the Jinn, the master ordered the sheep be returned. Why? In order to lead him
astray more, to give him more sins, to belittle him and make him a slave of his, and that
happens. So that is the issue on the Jinn.
THE RULING ON SAYING WAA MUTASIMAAH AND SIMILAR

STATEMENTS
Another issue is for example if someone says:

Or the statement:

Waa Mutasimaah means Yaa Mutasim (O Mutasim). Mutasim was the Khaleefah who
rescued the woman when she was violated, unlike the coward leaders of today. When she
called him and she said O Mutasimaah, he sent an army to rescue her. Now many say Waa
Mutasimaah or they say get up Salah ad-Deen when they see the miseries of the Ummah. It
is used more like a metaphor now, however there is an explanation to that.
Number one if you believe Salah ad-Deen, Mutasim or even the Prophet sallallahu alayhi
wa sallam would benefit you like that and give you victory, that is Shirk Akbar. Number two
if it is a slogan used for a battle and it is merely used to inspire (like remember the days of
Salah ad-Deen), Abu Butayn and other scholars said it is permissible. Then the third scenario
is if it is just a random form of expression outside the battlefield to inspire people. It is
better not to use it because it may give the wrong impression for those who lack knowledge.
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SPEAKING TO THE DEAD IN THE CONTEXT OF A SERMON TO

ONESELF AND OTHERS
Another issue is speaking to the dead in the context of a lesson (like a sermon). That is not
wrong. Not a lesson to the dead, but for those alive or for yourself like Ali Ibn Abi Taalib
used to do. He said O people in the grave, and it is a form of sermon to himself and to
others. He was reminding himself and others who went with him. He said O you people in
the graves now people live in your houses, your women have remarried and your wealth
has been divided. This is the news I have for you. What do you have for me of news? This is
Ali Ibn Abi Taalib talking to the dead. Then he said if they could answer, they would tell you
the best provision is Taqwa.
:

:

And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety,
righteousness, etc). (Surat al-Baqarah: 197)
He did not mean talking to the dead, but he meant it as a sermon.
CALLING THE JINN USING YAA

Another issue is speaking to the Jinn as in calling them in the Yaa format. If you are saying
that to warn them and they are there in an area, then you can do that. In Sahih Muslim, Abu
Saeed said the Prophet sallallahu alayhi wa sallam said in Madinah there is Jinn who
become Muslim. If you see any of them, warn them three days. If you see them after those
three days, then kill them. They are evil and they are devils. You can say Yaa to the Jinn in
that kind of circumstance, if you see them or know for sure they are there. If someone
assumes, then you do not use the Yaa when telling them.
IS IT PERMISSIBLE TO ASK OTHERS TO MAKE DUAA FOR YOU?

The simple answer is if someone asks another who is alive to make Duaa for him, that is not
Shirk. If I tell you brothers make Duaa for me, number one that is not Shirk. Number two
if I ask you to make Duaa for me, it is not even sinful. However, as Talabat al-Ilm we try to
strive to learn what is best, the conditions and what the Ulamaa said about it. Even though
it is not Shirk, habitually doing it is something that the Ulamaa spoke about. For example,
look at Ruqyah is Ruqyah permissible? Of course Ruqyah is permissible. It is not Haraam.
However, it is better not to ask others for Ruqyah, and Duaa is very similar to that.
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If you look at the Hadith in Bukhari and Muslim about the seventy thousand who will enter
Jannah and they have special qualities and privileges, one of the restrictions on being in that
group is:

They do not ask people for Ruqyah. If you ask someone for Ruqyah, is it permissible? It is
permissible. However, if you want to be at a higher status, you are held to a higher
standard. The higher status being entering Jannah in the first group (the first seventy
thousand) without Hisaab (reckoning). And of course in the many additional narrations,
there is more who will be included in that. If you want to be among those, do Ruqyah on
yourself and do not ask others.
Duaa is very similar with some details. If you tell someone to make Duaa for you and your
intention is to benefit yourself and the one you asked, then you are really encouraging
righteousness and you may get reward for it if that is your intention. If that is your intention
(to benefit him), you may get reward. How do you benefit him? If you ask him to make
Duaa, you benefit him by him making an Ibaadah. Duaa is an Ibaadah. When you tell him
make Duaa for me, you are encouraging him to do an Ibaadah. We said Duaa is an Ibaadah,
so you are encouraging him to make an Ibaadah. That is like saying pray the two Sunnahs
after Dhuhr brother. Your reward will be for encouraging him to make an Ibaadah. That is
how you benefit him and you get reward.
When you make a Duaa for someone else, the angels say and you will get the same. If your
intention is also to benefit him by the angels telling him he will get the same, you are
encouraging righteousness. If your intention is to get him to make Duaa so he can do Ihsaan
(righteousness) to you or to another, you will get reward for encouraging him to do Ihsaan
to you or to someone else. When you make Duaa for a Muslim, that is Ihsaan to him. So if I
get another Muslim to make Duaa for me or another, then I will possibly get Ajr for that
Inshaa Allah.
Now what it boils down to is if the intention when asking another for Duaa is to benefit the
one he asks, he will get reward. If the intention when asking to make Duaa is to benefit
himself and the one who he asked, he will Inshaa Allah get reward for that. If his intention is
to only benefit himself personally, it may be better to refrain from asking others because
directly or indirectly, over time it leads to reliance on others for Duaa. Then one may
become neglectful over his own Duaa and being persistent in it, knowing someone else may
be making Duaa for him. In this day and age, it may also give some people an ego or a big
head when people keep telling them make Duaa for me, make Duaa for me.
Ibn Rajab said Umar Ibn al-Khattaab, other Sahaabah and Tabieen used to dislike someone
asking them to make Duaa, saying are we Messengers? They understood that was a quality
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to be a Messenger. They were humble and they did not want to taint their humility with
Allah. Ibn Jareer narrated that when Sad Ibn Abi Waqqaas went to Damascus, a man told
him ask Allah to forgive me. And you know Sad Allah honoured him with an answered
Duaa. When he went to visit, a man said ask Allah to forgive me, so Sad said may Allah
forgive you. He told the first man may Allah forgive you. Another man came in and said ask
Allah to forgive me Sad. Sad said may Allah not forgive you or him, meaning you and the
one who asked me before you. Do I look like a Messenger to you?
In his book Al-Itisaam (), ash-Shaatibi commented on this saying and lesson. He
said when he saw it was an exceptional request to make Duaa, he answered. When people
began to crowd, he understood it differently. People may think that he is at a higher level or
status than what he is, or he possibly had foresight and knew that they may think he is at a
higher status in the future. He wanted to eliminate that. He also wanted to eliminate that
people assume asking him for Duaa is a Sunnah. He did not want them to think that he is at
a higher status and he did not want them to think it is a Sunnah.
Ibn Jareer also narrated a similar story that a man asked Hudhayfah radhiallahu anhu to ask
Allah to forgive him. Hudhayfah said may Allah not forgive you, just like the story of Sad. He
probably did not want people thinking that he is at a higher status than he is, as in the
scenarios that Shaatibi Rahimahullah mentioned. Also, he probably did not want to make it
a trend. In his book At-Talkhees (), al-Khateeb mentioned that when Ubaydillah Ibn
Abi Saalih was ill, Tawoos went to visit him. Ubaydillah Ibn Abi Saalih said O Abu AbdurRahmaan (the Kunyah of Tawoos), make Duaa for me. He said make Duaa for yourself.
Allah answers the distressed when they call. Tawoos told him make Duaa for yourself. What
he means is you may go ask someone who you think is better and maybe he is (Allah knows
best), but you have a quality that may give you a higher status for that Duaa to be
accepted. You are in distress, but the person you are asking to make Duaa for you is not in
distress over your matter. What did Allah say?

: ...

Is not He (better than your gods) Who responds to the distressed one, when he calls Him.
(Surat an-Naml: 62)
He did not say the one distressed who goes to his friend and asks his friend to make Duaa.
He said the distressed himself when he calls, so you have that quality.
Some use the Hadith where the Prophet sallallahu alayhi wa sallam told Umar make Duaa
for me, but after research I found it was weak. And as to the other Hadith where the
Prophet sallallahu alayhi wa sallam told Abu Bakr and Umar:
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If you see Uways al-Qarni, ask him to make Duaa for you.
The Hadith is authentic. Even though Imaam Maalik Rahimahullah denied the Hadith and he
even denied any person as being Uways, the correct opinion is the Hadith is authentic. That
is a special circumstance and situation, and that is a special man whose Duaa is answered.
How do we know it is special? I just told you right now about Hudhayfah, Sad and what
Shaatibi said about the Sahaabah that they disliked it. They understood it to be special
when they did not ask each other to make Duaa for each other. They did not ask that, so
they understood it to be special and that is what we go by. That is what we mean when we
say we follow the Salaf. In fact, had it been proper after the Prophet sallallahu alayhi wa
sallam said that about Uways, Umar would have turned to Abu Bakr radhiallahu anhuma
and he would have said to him make Duaa for me, because Abu Bakr is better than Umar.
He never did that, so it appears like this was an exceptional circumstance.
The Prophet sallallahu alayhi wa sallam told Abu Bakr and Umar to ask Uways for Duaa if
they see him. The issue we mentioned is people making it a trend and relying on others for
Duaa. Abu Bakr and Umar radhiallahu anhuma their Imaan and knowledge in making
Duaa and their reliance on Allah in making Duaa is not something that you fear over. Unlike
today where people will begin to rely on others for making Duaa and neglect their own
Duaa and their own persistence, which was not something that we would expect of Abu
Bakr and Umar.
So in summary, is asking someone to make Duaa Shirk? No, that is not Shirk at all. Is it
sinful? No. The summary opinion is that it is not a problem to ask another to make Duaa. In
fact, you get rewarded at times. If your intention is to benefit the Ummah, to benefit you
and the person you are asking or to benefit that person himself, then you may get reward
for it. Other than that, if you yourself are firm and persistent in your Duaa, you do not slack
in your Duaa habits, you do not rely on the Duaa of others and it is exceptional and random
that you say make Duaa for me, then that is permissible and okay.
One of the simple and most basic duties to your brothers and sisters is that we should all be
making Duaa for each other behind our backs without anyone telling us. You benefit
yourself more than anyone because you have an angel telling you and you will get the same.
If I make Duaa for myself that may Allah subhaanahu wa taaala allow me to pass that exam
or may Allah give me Jannah for example (whether it is this life or in the life after), is that
better or if I say may Allah subhaanahu wa taaala give Muhammad, Saalih and Raaidh
beneficial knowledge, Jannah or allow them to pass the exam? Which one is better? Which
one is most likely going to be answered sinful me merely making Duaa for myself or
making Duaa for my brother and the angel telling me Aameen and you will get the same?
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Also before we move on, many give charity and they say make Duaa for me. You see that a
lot. If you want what is better and note I said what is better because it is not a matter of
Haraam and Halaal and Shirk, do not ask that because look at the verse:
:

(Saying): We feed you seeking Allah's Countenance only. We wish for no reward, nor
thanks from you. (Surat al-Insaan: 9)
When Aishah radhiallahu anha used to send someone with charity, she would tell that
messenger to listen to them and see if they make Duaa so I can make a Duaa equivalent
and return that Duaa back onto them, so I can get my full reward from Allah subhaanahu
wa taaala. Ibn Taymiyyah mentioned that some of the Salaf used to say if you give a poor
person and he says Baarak Allahu Alayk, say Baarak Allahu Alayk back to him so that it will
not constitute receiving anything in return for that charity that you gave, and you get your
entire reward from Allah subhaanahu wa taaala.
What is unique is when we collected for sister Umm Saleem, Umm Saleem sent me an email
telling me that when I tweeted about this matter, some brother emailed her and said I
asked you to make Duaa and I retract that because of that Tweet about Aishah. It is not a
matter of Haraam and Halaal, but it is what is better. And to that brother I do not know
who he is, but may Allah subhaanahu wa taaala reward you and I love him for the sake of
Allah. I love those who adhere closely to the Sunnah from the bottom of my heart for the
sake of Allah.
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CLASS THIRTY TWO

KHAWF
Last week we took Duaa as an example of Ibaadah. Today it is Khawf and it is reverential
fear. Khawf is reverential fear and the proof is:

:
...
So fear them not, but fear Me, if you are (true) believers. (Surat Aali Imraan: 175)
So after Duaa, he mentioned the second example as fear. The definition of fear is to be
frightened, to have anxiety or to be troubled as a result of expecting something that will
bring about harm, injury or destruction. In this verse and in many other verses, Allah
subhaanahu wa taaala forbade fear from the allies of the Shaytaan and everything else, and
commanded it for Him alone. That is the first point.
TWO AVENUES OF PROOF FOR WHAT CONSTITUTES SHIRK

The next point is proof for Ibaadaat and that giving them to other than Allah is Shirk comes
through two avenues or two methods. Proof for what constitutes an Ibaadah and it
becoming Shirk if it is given to other than Allah comes through two methods. This is
something I should have mentioned last week, but I skipped out on it. The first method is
when it is an Ibaadah according to the definition we took last week. When Allah commands
something, orders it, orders or commands the people who are doing it, it automatically
becomes an Ibaadah. Now when it becomes an Ibaadah, giving a portion of it or all of it to
other than Allah becomes Shirk. For example:

:
...
Fear Me Allah commanded it. If it is pleasing to Allah, Allah loves it, Allah ordered it or He
commanded the people who are doing it, it becomes an Ibaadah. Once established as an
Ibaadah, there is automatic other proof that when it is an Ibaadah, giving a portion of it or
the entire Ibaadah to other than Allah becomes Shirk. So long as it is Ibaadah, that is it. After
knowing it is an Ibaadah, you automatically conclude that giving that Ibaadah or a portion of
it to other than Allah is Shirk. That is one avenue.
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The second avenue of proof is when these Ibaadaat have a special, specific proof showing in
one way or another that whoever gives that particular Ibaadah to other than Allah has
committed Shirk. This verse used here happens to have the two avenues of proof in it.

:
...
)He ordered that you fear Me.

The first method is what we mentioned. Khaafooni (
That made it an Ibaadah. Automatically, we know from other proof that giving an Ibaadah to
other than Allah makes it Shirk.
Now in the same verse, there is proof for the second avenue as well.

But fear Me, if you are (true) believers.
Meaning you are not believers if you do not fear Me. So this is specific proof that if you do
not give your fear to Allah, then you have committed Shirk.
So the first type of proof is if Allah merely ordered it, if He commanded it or its people, then
it entails by other proof that if you give a portion to other than Allah, it becomes Shirk. If it is
proven as an Ibaadah, giving a portion of it or all of it to other than Allah makes it Shirk.
Then there is specific proof to some Ibaadaat.

That is a specific proof and that is the second avenue.
That is good to know as a debate tactic when debating matters like this with the grave
worshippers and the Mubtadiah. You hit them with proof from different angles and
avenues to show what constitutes Shirk and how it becomes Shirk. When the author gives
his proof on the Ibaadaat, sometimes he uses the first avenue and sometimes he uses the
second.
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THE PROOF OF THE AUTHOR ON KHAWF

The specific proof the author chose for fear is:

:
...
He ordered to fear Him and this order is a Waajib. It is commanded. Fear of Allah is Waajib.
Why? Because a general order without any additional proof taking it from being Waajib to
Sunnah means it remains Waajib. This is something Inshaa Allah we will elaborate on in
Usool. The general order in the Quran or in the Hadith means it is a Waajib and it does not
get deferred to being a Sunnah, unless there is additional proof to show that. If Allah and
the Prophet sallallahu alayhi wa sallam say it, it means it is a Waajib unless there is
additional proof to indicate it is deferred to being a Sunnah.
For example, grow your beard. Once the command or order comes to grow your beard, it is
a Waajib. Had we had one single proof from the Prophet sallallahu alayhi wa sallam where
he merely saw someone shave and did not say anything about it, that would automatically
take it from being a Waajib to a Sunnah. Now here there is an order fear Me. Allah says
fear Him. That is a Waajib. Why? Because there is no additional proof to show that it is
deferred from being a Waajib to a Sunnah. Also, an additional way is Allah made it a
condition of Imaan.

Meaning you are not a believer if you do not do it.
Also to substantiate and confirm the order to fear Him, in the early part of the verse, Allah
said:

: ...

sallallahu alayhi wa sallam)]. (Surat Aali Imraan: 175)
He deterred from fearing the Awliyaa of the Shaytaan (of Jinn and Ins), and then He
ordered direct fear to Him only. If you do not fear Him, you are not Mumin. As a condition
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of your Imaan you have to fear Him, so you are not Mumin if you do not. In summary, the
verse deters from fear of other than Allah and orders fear of only Allah subhaanahu wa
taaala as a condition of your Imaan. That is the verse he chose.
TYPES OF FEAR
Not every fear is Ibaadah. If it is the type that is Ibaadah, giving it to other than Allah
becomes Shirk, but there are other types that are not Ibaadah. This is very important to
know, especially for Talabat al-Ilm, otherwise they go around declaring some people
Mushrikeen if they have fear and it is not the Ibaadah fear. Once Allah ordered Khaafooni
(fear Me), it made it Ibaadah. He ordered it, it means it is something He likes and that falls
under the definition that Ibn Taymiyyah outlined for us of what constitutes an Ibaadah.

:
Now there are four types of fear that you need to know about. Once you know them, you
will know which is Shirk, which is prohibited and which is permissible at times.
THE FIRST TYPE: THE NATURAL FEAR

The first one is al-Khawf at-Tabeeee al-Jibillee (
) the natural fear.
Natural fear is permissible, it is not Ibaadah, it is not a negator of your Imaan and it is most
definitely not Shirk.
Examples are fear of a lion or a predatory animal in front of you, a car coming at you at a
high speed, you are around the building and the building is about to collapse near you, you
are in a house and there is a fire, you are in a river and you fear drowning, you see a snake
and you fear that it is going to bite you, or some who have a fear of public speaking. If the
means are there, it is considered permissible natural fear. This is the type of fear Allah
mentioned about Musa alayhis-salaam:
: ...

So he became afraid, looking about in the city (waiting as to what will be the result of his
crime of killing), when behold, the man who had sought his help the day before, called for
his help (again). (Surat al-Qasas: 18)
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He was a Messenger and Allah said:

So he became afraid, looking about in the city.
In other verses talking about Musa, Allah said:
: ...
So he escaped from there, looking about in a state of fear. (Surat al-Qasas: 21)
Allah describes him as being in a state of fear. This is Musa. Did he commit Shirk? Maaath
Allah that Musa would commit Shirk.
:

They said: Our Lord! Verily! We fear lest he should hasten to punish us or lest he should
transgress (all bounds against us). (Surat Taha: 45)
Musa said that about Firawn.
There are many verses about Musa alayhis-salaam.
:
...
Fearing neither to be overtaken [by Firawn] nor being afraid (of drowning in the sea).
(Surat Taha: 77)
:
...
He said: Fear you not. You have escaped from the people who are Dhaalimoon (polytheists,
disbelievers, and wrong-doers). (Surat al-Qasas: 25)
: ...

So I fled from you when I feared you. (Surat ash-Shuaraa: 21)
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:
...
Verily! I fear that they will belie me. (Surat al-Qasas: 34)
There is a lot of fear in the story of Musa alayhis-salaam. This is the natural fear. The story
of Musa alayhis-salaam should teach Duaat that if they happen to fear, it may not be a
condition of being a coward. It may be normal at times when taking on a big task, like
speaking the truth or doing the most noble of matters. It may be some fear penetrates in
the heart (the natural fear). However, the courage becomes not to let that fear deprive one
of proceeding forth or make him go cowardly backwards.
Hishaam Ibn Abd al-Malik told his brother Maslamah who was called Layth al-Waghaa or
Abu Saeed (his Kunyah was Abu Saeed) did you ever fear in battles? Maslamah said I
have never been free of fear, but I always used the fear to my advantage in developing a
ploy and never did I let the encompassing fear that I get deprive me of stable thinking or
going on forward. Hishaam replied back to that statement and he said:

That is the true courage. He did not let fear stop him.
Courage does not mean you do not have natural fear. It means you control and direct the
fear to succeed in what you are doing. As time goes by, even that natural fear will vanish
and go away. Those verses of fear that we were saying were in the early Messagehood days
of Musa alayhis-salaam. After one trains himself in controlling that fear and redirecting that
fear to his advantage, the advantage of his mission and giving victory to his goal and
mission, that fear begins to fade away and go.
In the early phases, the story of Musa had so much fear in it, but look towards the end of
the Messagehood. After plenty of practice in not letting fear get in the way, this type of
permissible fear vanished. Everyone feared Firawn and he was behind them with the army
that no one has seen anything like its likes, the ocean was in front of them and between
them two is Musa and his followers. After all those verses of fear, at this most critical time
when the ocean is in front of him and the huge army of Firawn is behind him, you would
expect to see that Musa would be shaking in terror, but plenty of training killed that natural
fear itself.
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And when the two hosts saw each other, the companions of Musa said: We are sure to be
overtaken. (Surat ash-Shuaraa: 61)
Everyone was afraid.
:
[Musa] said: Nay, verily! With me is my Lord, He will guide me. (Surat ash-Shuaraa: 62)
The stunning words of Musa. Musa said no, verily with me is my Lord. He will guide me and
protect me.
What do you learn here? You learn from this that natural fear is permissible and it is not
Shirk. When natural fear touches one in matters that you are following the guidance in, you
use that fear and you redirect it to your advantage. You do not stop. And with training over
time, that fear will vanish and go away. That is the first type of fear natural fear.
THE SECOND TYPE: THE PROHIBITED FEAR

The second type of fear is al-Khawf al-Muharram (
)the prohibited type of
fear. This is also considered by some scholars as Shirk al-Asghar (small Shirk). This type of
fear stops one from doing ordains or gets one to commit prohibitions. It is fear that stops
you from doing a Waajib or gets you to do a Muharram, and this is what is short of Shirk.
For example, he fears making Salah on time because people will mock him in public places.
He fears to grow a beard because he fears the employer will fire him or because he does not
want to get scrutinised or delayed at airports. He was in a setting where people were
listening to music and he did not want to tell them that music is Haraam because he did not
want to be singled out, criticised or outcast. He let his clothes go below the ankle because
he did not want to look different, he did not want people to point fingers at him or mock
him. He did not speak the truth and stand up for his brothers and sisters who desperately
need him, because he did not want to be labelled as a radical or an extremist.
This is the type of fear that is in the verse:
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Those (i.e. believers) unto whom the people (hypocrites) said, Verily, the people (pagans)
have gathered against you (a great army), therefore, fear them. But it (only) increased
them in Faith, and they said: Allah (Alone) is Sufficient for us, and He is the Best Disposer of
affairs (for us). (Surat Aali Imraan: 173)
This was after the battle that the Muslims fought. The believers were told verily the pagans
have gathered against you a great army, so fear them. They gathered another army to fight
you again. The hypocrites always come at you do not speak about prisoners rights, do not
forbid the evil, the west and their governments will tap your phone. When something of
that similar nature was told to the Sahaabah:

But it (only) increased them in Faith, and they said: Allah (Alone) is Sufficient for us, and He
is the Best Disposer of affairs (for us).
Those that scare you they are the devils.

: ...

Some considered this category of fear as Haraam because it gets you to leave some ordains
or it gets you to do some prohibitions for fear of other than Allah. Some Ulamaa considered
it small Shirk because of the Hadith in Musnad Ahmad and it really possibly depends on the
heart feeling in this. It is between Haraam and small Shirk because of the Hadith of the
Prophet Muhammad sallallahu alayhi wa sallam. Allah tells a servant on the Day of
Judgment why did you not deter from the evil and he says O Allah, I feared people. Allah
replies to him and Allah subhaanahu wa taaala says you should have feared Me.
:
: :
He feared the people. He said and he admitted to Allah I feared people, and Allah said you
should have feared Me.
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Now under this second category, we have additional categories. This is a matter that must
be noted and it is the exemptions where one could possibly say the words of Kufr walIyaathu Billah, do a Haraam or not do an ordain.
THE FOUR CATEGORIES OF COMPULSION

THE FIRST CATEGORY: IKRAAH
The first one is if the injury, harm or threat that you are going to get is unbearable. This is
called Ikraah (). For example, someone whipped or lashed to the point that they can no
longer take it. There are details on the level of what constitutes Ikraah but as Ibn Taymiyyah
Rahimahullah said, it depends on the one being tortured. Why? Because some people can
endure extreme torture and some cannot. Some are softies. Some Ulamaa said prison is
Ikraah, but others said no. Each circumstance is different and it must be studied and
analysed independently. It really depends on the individual. Al-Khaazin said it must be
extreme pain and torture that one cannot bear or even death. Sometimes for some people
like an older man who is very sick, one day in prison could constitute Ikraah (unbearable
harm). Whereas for a young, healthy and strong man, a lifetime in prison would not
constitute Ikraah. There is other evidence and indicators that point to what is Ikraah and
what is not, and really it has got to be studied on an individual basis.
One must keep in mind that the word of Tawheed and the rights of Allah pertaining to
Haraam and Halaal are mighty matters. They are mighty matters that a true believer would
hate to compromise unless it is the biggest of unbearable torture, and one with the
strongest of Imaan would rather lose his life than compromise on that. There is no doubt
that being firm even if it costs one his death is better, but we are saying what if someone
decides to take the exemption. For example, when September 11 happened, some
supposed Shuyookh or Duaat or whatever they want to call themselves ran around issuing
Fatwas that a woman can just wear a hat for Hijaab. Some type of hat that they said is good
and that is Hijaab. Why? They said it is Ikraah. That is foolishness and that is jokes. After
September 11, you can possibly count on your fingers how many of our beloved sisters were
harmed. Yet they began to make it an issue as if it was an issue of Ikraah, compromising
something that is Waajib. Those are the human devils with that type of thinking.

: ...

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THE ONE THREATENING MUST BE ABLE TO CARRY OUT THE THREAT

You need to keep in mind that Ikraah is when one threatening must be able to carry out
what he claims and you must not be able to defend yourself. If you are ordered to say Kufr,
do a Haraam or leave a Waajib and it is unbearable harm, then you can take it. That is if you
cannot defend yourself and he can carry out what he is saying he is going to do to you.
YOU HAVE TO BELIEVE HE WILL CARRY OUT THE THREAT

You have to believe that he will actually carry out that threat and it is not just a possibility.
Meaning if I do not do that Haraam or say that word of Kufr wal-Iyaathu Billah, he would
definitely kill me. The whip is in his hand and he is going to whip me so much that I will not
even be able to bear it. Mere threats do not constitute Ikraah, as Ibn al-Jawzi narrated that
Imaam Ahmad said in Zaad Al-Maseer (
). That is the second one.
THE THREAT MUST BE IMMINENT

The third is that what you are threatened with has to be imminent it is going to happen
now. If it is a matter of the future, wait. So not only are you sure it is going to happen, but it
is going to happen right now or it is very imminent (in a few moments). So if they say for
example shave your beard or say words of Kufr wal-Iyaathu Billah and the threat will not be
carried out, you wait until they are about to carry out that threat.
THERE IS NO IKRAAH IF YOU HAVE A CHOICE

The final point is if they give you a choice like that of Shuayb alayhis-salaam.

...
The chiefs of those who were arrogant among his people said: We shall certainly drive you
out, O Shuayb, and those who have believed with you from our town, or else you (all) shall
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return to our religion. He said: Even though we hate it! We should have invented a lie
against Allah if we returned to your religion, after Allah has rescued us from it. And it is not
for us to return to it unless Allah, our Lord, should will. (Surat al-Araaf: 88-89)
They told Shuayb either leave the country or come back to our religion. He said no way will
I go back. They gave him a choice. You either leave the USA or do this Haraam pack up and
leave if they give you the choice. You do not say my property, my friends and my family.
There is no Ikraah if you have a choice.
THE LEVEL OF HARM FOR IKRAAH

I want you to know the level of harm one must be inflicted with or threatened with that he
has to know will immediately happen before he says Kufr, does a Haraam or leaves an
obligation. To know the level, you know the whipping and lashing that they used to have
back in the days is much worse than what is done today. In fact, the one lashing Imaam
Ahmad Ibn Hanbal Rahimahullah said to him:

If I went and hit an elephant with the whips I hit you with, they would drop that elephant
dead.
Imaam Ahmad objected to the scholars who claimed Ikraah during his time. When they
claimed torture, he said that is not torture. When they were giving them the choice
between saying the Quran is the creation of Allah when it is in reality the word of Allah,
Imaam Ahmad objected to that, but some of the Ulamaa gave in. And when he questioned
them, they said:

...
: ...
Except him who is forced thereto and whose heart is at rest with Faith. (Surat an-Nahl: 106)
He said when that verse was revealed, Ammaar was being lashed. You guys were merely
threatened, meaning he did not think it was sufficient to be threatened. You have to surely
know that it is going to be carried out and carried out immediately on the spot. He did not
exempt them when they began to say the issue of Ammaar radhiallahu anhu and how he
said what he said. One of the best friends of Imaam Ahmad (Yahya Ibn Maeen) gave in and
said some words to avoid torture. Imaam Ahmad objected to his friend and he said one time
about Yahya Ibn Maeen he tells me he was under Ikraah, and he was not even lashed.
Imaam Ahmad objected to his friend Yahya because he said it without being lashed or being
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threatened on the spot. So the scrutiny is very high for it to become Ikraah and use the
exemption that we have.
YOU CANNOT BE A MUTADI IN IKRAAH

Here is another matter where other people go wrong. You cannot be a Mutadi in Ikraah.
What does that mean? With the rights of Allah, Allah subhaanahu wa taaala is very
merciful. He forgives and He gives you exemption. It is different with the rights of Muslims.
If one is under Ikraah and ones heart is full of Imaan, he can say the words of Kufr to avoid
that unbearable punishment. It is from the mercy of Allah subhaanahu wa taaala that He
makes it an exemption to His rights, but not to the rights of Muslims. As in the case of
Ammaar, he told Quraysh some words under duress and torture. That is the right of Allah
and Allah subhaanahu wa taaala forgives. They lash you so bad or they cut your flesh with
knives as we saw on clips from Syria and you say Bashaar is Allah wal-Iyaathu Billah or
whatever they want you to say. You cannot take it anymore and you say it. It is better to be
patient and not say it, but if you do, you are exempted.
But let us say they have someone in prison and they tell them to do fornication with another
Muslim. Decades ago when I used to listen to Kishk Rahimahullah on his old tapes, he talked
about prison conditions in Egypt back in the sixties. He said there were circumstances when
they would tell a man who is a prisoner to have a relationship with another prisoner. Even if
they shred you piece by piece, you cannot do that. Why?
: ... ...
And no bearer of burdens shall bear the burden of another. (Surat al-Anaam: 164)
Also in Sunan Ibn Maajah:
There should be no harming and no reciprocating harm.

What is common today all over the world is that someone goes to prison for example and
they really want someone else for another reason. Maybe someone was speaking the truth
on matters. They have no evidence that the other person did anything wrong in their
supposed legal system, so they go to his surrounding Muslim community. They threaten
them with prison, harass them or keep visiting them. Sometimes they take them to prison
for some petty ticket or bogus claims, then they threaten them with big sentences or
sometimes they just merely imply threats. Then at the end they say well if you testify
against Shaykh so-and-so or another individual, we will reduce your sentence from twenty
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years to five years or we will let you go home right now. Or they say we will drop the
immigration charges on you and we will let you stay in this country. We will give you
citizenship. I can name many worldwide who are like this and many who are oppressed
worldwide and are in prison because of this.
They testify falsely to save themselves and put other Muslims in prison. You cannot do that
Islamically, no matter how bad the torture is. Once it comes to harming a Muslim, the limits
of Ikraah stop. With the rights of Allah, He gives you leverage, He forgives you and He does
not hold you accountable. With Muslims even if you are tortured or killed to rape a
Muslim, to testify falsely or to say something, you cannot. If they give you the choice
between the torture and killing a Muslim, or you go home but you kill or harm a Muslim,
you cannot.
Al-Qurtubi Rahimahullah said:

Al-Qurtubi Rahimahullah said it is Ijmaa that one who is compelled to kill another cannot
kill him. There is no compelling in this. There is no Ikraah in this.

Not only killing, but he said there is Ijmaa that you cannot be compelled (there is no Ikraah)
to transgress on the honour by lashing or anything similar of that nature. Meaning if they
say we will whip you or you whip the Muslim whip me. There is no choice in that. Kill him
or you will be killed kill me. There is no choice.

Al-Qurtubi said he must be patient in this matter. There is no choice in it.

There is Ijmaa that he cannot ransom himself for another.

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Nasalullaha al-Aafiyah. At the end of his quote, he said and you ask Allah subhaanahu wa
taaala to keep you safe from those type of trials.
It is Ijmaa that you do not have a choice in those matters. When it comes to the rights of a
Muslim, it is not a choice of Ikraah. The rights of Allah Allah exempts you and He will not
hold you accountable if it is Ikraah. With Muslim rights, there is no choice. There is no
Ikraah.
THE SECOND CATEGORY: MASHAQQAH

The second level after Ikraah is Mashaqqah (), which is difficult hardship that one can
bear. It is a hardship but one can bear it, like a little bit of lashing or a prison term he can
handle. There is a difference between the first one I mentioned (Ikraah) and Mashaqqah.
The first one I mentioned (Ikraah) is unbearable, whereas Mashaqqah is bearable. It is a
hardship, but it is bearable. One cannot fear this fear to leave an ordain or do a Haraam.
THE THIRD CATEGORY: SLIGHT HARDSHIP

The third level of harm or threat of harm is like curses or mocking. This one also does not
give you the exemption. You cannot do a Haraam or leave out an ordain.
THE FOURTH CATEGORY: AL-WAHN WAL-JUBN

The fourth one is al-Wahn wal-Jubn (
)and it is really being cowardly. It has no
reality and you cannot leave an ordain or do a Haraam for this one, because really this one is
a figment of imagination. And really this is the one that goes on most of the time in our
communities.
These are the four categories of compulsion. In summary, this second type of fear is
prohibited because it makes you leave an obligation or do a sin. It is not secret fear, but it is
an apparent one. There are people there who are going to make fun of someone, someone
may curse him or they are going to torture him. It is not secret or hidden fear, so this is
apparent fear and you cannot use that to leave an ordain or do a Haraam.
THE THIRD TYPE: REVERENTIAL FEAR

The third type of fear is an Ibaadah fear or reverential fear. This is the fear that makes one
do deeds and refrain from sins. This is the good fear and this is the fear of Allah subhaanahu
wa taaala. This is what is considered Ibaadah, therefore giving it to other than Allah
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becomes Shirk. To fear someone as you fear Allah becomes Shirk. To fear someone to the
point of worship, like making Duaa to him that is considered Shirk Akbar.
Al-Fudhayl Ibn Iyyaadh Rahimahullah said:

Whoever fears Allah, his fear will direct him to all good. And every heart that does not have
fear of Allah in it is like a demolished house. It is like a wrecked house.
They told al-Hasan al-Basri Abu Saeed (the Kunyah of al-Hasan al-Basri), there is those
people who scare us so much about the Hereafter that they tear and shred our hearts apart.
They terrorise our hearts about the life after. Al-Hasan al-Basri said for you to have friends
who will make you fear so that you will be at security in the Aakhirah, is better than to have
friends who will make you feel secure in this world and end up in terror in the Aakhirah.
IS ALL FEAR OF ALLAH PRAISEWORTHY?

No. We have to explain it. There is an explanation to it. There is the fear that is not
praiseworthy. The not praiseworthy to Allah is the one that makes one despair and give up
hope. It brings sorrow and distress to the heart and even makes one transgress in his sins
because he despairs. The man who killed ninety nine they told him you are not going to be
forgiven, so he killed a hundred. That is what happens when you despair. You have no hope
in Allah, but overwhelming fear that makes you despair. You despair the mercy of Allah and
give up hope. That is the wrong type of fear. That type of fear will cause a person to
continue in sin, due to the fact that he totally gives up hope. That is the unpraiseworthy
fear.
Then you have the praiseworthy fear of Allah. That praiseworthy fear of Allah is when it
prevents you from being disobedient to Allah and it causes you to fulfil the obligatory duties
to Allah subhaanahu wa taaala. The fear of Allah that makes you stop doing prohibitions is
praised. The fear that makes you do the ordain is good fear. This is the fear that actually
gives tranquillity, happiness and peace to the heart, and that is what keeps you steadfast on
the Deen. If you reach the goal with this fear, the heart settles and becomes at peace when
you truly fear Allah. It becomes dominated by joy in the blessing that Allah subhaanahu wa
taaala will forgive you if you made mistakes and will reward you if you did good. In
Madaarij As-Saalikeen, Ibn al-Qayyim Rahimahullah said Ibn Taymiyyah used to say the
praiseworthy fear is the one that confines you from doing prohibitions. It stops you from
doing any prohibition. Some of the Salaf used to say one is not fearful of Allah unless he
leaves sins.
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THE LEVELS OF FEAR FROM ALLAH

In this category, there is levels of fear from Allah. Fear of Allah is levels.
FEAR OF THE PLAN OF ALLAH

The first one is fear of the planning of Allah.
:
Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah
except the people who are the losers. (Surat al-Araaf: 99)
In this rhetorical question, Allah says do they feel secure against the plan of Allah? None
feels secure from the plan of Allah except people who are losers. Feeling secure from the
plan of Allah is a sign of the ultimate loser. How can you feel free from the plan of Allah
when you know the hearts are between the two fingers of Allah subhaanahu wa taaala? He
changes them as He wishes. When the Prophet sallallahu alayhi wa sallam mentioned this
Hadith, he then followed it by the Duaa:

He drastically changes the hearts and the Prophet sallallahu alayhi wa sallam made Duaa
that his heart remain firm on His Deen.
How many rich become poor? How many poor become rich? He changes matters drastically.
How many honoured become dishonoured in a moments notice? How many dishonoured
become honoured? How many wretched become righteous? How many righteous turned
into being wretched? Your heart is like a blowing feather it rapidly changes. If the Prophet
sallallahu alayhi wa sallam made Duaa that Allah keep his heart steadfast on the Deen and
his prior and future sins were forgiven, then that should be something that is always on the
tip of our tongue.
You always fear the plan of Allah subhaanahu wa taaala. If you are in front of a TV, look
how your heart changes in just one day. If you are in front of a TV, your heart is one way. If
you are with bad friends, your heart is another way. If you are with good friends, your heart
is another way. If you are with Ulamaa and Talabat al-Ilm, your heart is in a much better
way. Your heart changes so many times in one day, so you should always fear the plan of
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Allah. A sign of the truthful and righteous is they fear the plan of Allah. That is the first type
of fear of Allah.
FEAR OF A BAD END

This type of fear shredded the hearts of the believers and our Salaf. Uthmaan Ibn Madhoon
radhiallahu anhu was the first man who was labelled as-Salaf as-Saalih and he was the first
one to be buried in the Baqee. He prohibited alcohol on himself in Jaahiliyyah before Islam,
so imagine how good his Islam was. He was the brother of the Prophet sallallahu alayhi wa
sallam by nursing. He got the honour of migrating both migrations, which is a lot of reward
the first one to Madinah and then before that he was in Abyssinia. He was from the first
believers who believed, even before Daar al-Arqam Ibn Abi al-Arqam.
The Prophet sallallahu alayhi wa sallam entered his house when he was dying and the
Prophet sallallahu alayhi wa sallam kissed him. It was said that tears from the Prophet
sallallahu alayhi wa sallam fell on Uthmaan. Some consider this portion of the Hadith about
his tears falling on him as Hasan, and some consider it weak. However in Sahih al-Bukhari,
when he died, Umm al-Alaa said may Allah have mercy on you Abu as-Saaib (the nickname
of Uthmaan), I testify that Allah has honoured you. She is talking to Uthmaan Ibn Madhoon.
The Prophet sallallahu alayhi wa sallam said to her how do you know that? Umm al-Alaa
said I do not know O Prophet of Allah. Look at what the Prophet sallallahu alayhi wa sallam
said. He said death has come to him and I wish all good for him by Allah. Although I am the
Apostle of Allah, I do not know what will happen to me or to you. Umm al-Alaa said Wallahi,
I will never attest to the righteousness of anybody after that statement by the Prophet
Muhammad sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam says by
Allah although I am an Apostle, I do not know what will happen to me nor to you. So how
could we not fear that end? That end that we want to be in good.
When Sufyaan ath-Thawri was on his deathbed, a visitor walked in. He said you are crying
Sufyaan because you fear your sins? Sufyaan took a little stick like a toothpick or something
out and he said I fear my sins less than this. What I fear is that I will be stripped of my Imaan
before I die. He was on his deathbed. I fear I will not die a good death. That is Sufyaan the
man who we spoke about the Aalim, the Muhaddith, the Zaahid, the Imaam and the
Aabid. You remember we mentioned about his Ibaadah in this class. Then Hammaad Ibn
Salamah (the Imaam of Zuhd) walked in to visit Sufyaan. He said good news Sufyaan, you are
going to meet the One you had so much hope in and He is the Most Generous. He was
giving him some hope. Sufyaan said Abu Salamah (the nickname of Hammaad Ibn Salamah),
do you think Allah will forgive a man like me?

Sufyaan ath-Thawri says do you think Allah will forgive a man like me?
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When al-Muzani (a student of ash-Shaafiee) went to visit his Shaykh ash-Shaafiee when he
was on his deathbed, he said how do you feel Shaafiee? He said I feel like I am departing
but I do not know if my soul will go to Heaven to congratulate it, or whether it will go
somewhere else so I can give it condolence.
Muaadh the man the Prophet sallallahu alayhi wa sallam says Wallahi I love you to, the
man who took Islam to Yemen and a youth committed to Allah. He was on his deathbed at
the age of thirty two because of the plague that was spread. He used to keep asking is it
morning? They said no. He said is it morning? No. They said why do you keep asking if it is
morning? He said I seek refuge in Allah from a night that I will spend its day in Hell. Muaadh
said that. He went on to say O Allah, You know I used to fear You and I have hope in You. O
Allah, I did not love life for its gardens and rivers, but for the thirst in the day (meaning for
his fasting) and for crowding around the Ulamaa. Then he began to repeat Laa Ilaaha
Illallah, Laa Ilaaha Illallah until his death. That is a snippet of how our Salaf used to fear the
bad ending. Nasalullaha Husn al-Khaatimah (
) .
FEAR OF JAHANNAM AND BEING DEPRIVED OF SEEING ALLAH

The next type of fear is the fear of the punishment of Jahannam and not seeing Allah. Fear
of not seeing Allah is terrorising. Those who are doomed to Hell (Aaathina Allahu Wa
Iyyaakum Min Thaalik (
)) will face the biggest torment, but being
deprived from the best pleasure of seeing Allah is an even bigger torment. Some Ulamaa
said the biggest punishment is to be deprived from the sight of Allah if you are not allowed
to see Him.

:

Some faces that Day shall be Naadhirah (shining and radiant). (Surat al-Qiyaamah: 22)
: ...
...
But the greatest bliss is the Good Pleasure of Allah. (Surat at-Tawbah: 72)
And then He says:

:

And some faces, that Day, will be Baasirah (dark, gloomy, frowning, and sad). (Surat alQiyaamah: 24)
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A Heaven bigger than the sky and the earth, yet it has no room in it for you, and worse than
that is not being able to see Allah subhaanahu wa taaala, which is the ultimate pleasure.
The least punishment in Hell is two tiny little stones under the feet of someone that will fry
his brains. Aaathina Allahu Wa Iyyaakum Min Thaalik. A place no one wants to be. Its food is
fire, its water is fire and its clothing is fire.
: ...
...

Garments of fire will be cut out for them. (Surat al-Hajj: 19)
We conclude with that type of fear. That is the third level of fear from Allah.
THE FOURTH TYPE: SECRET SUPERNATURAL FEAR

Now the fourth fear is secret supernatural fear Khawf as-Sirr (
). It is fearing
from other than Allah that which only Allah could do. Khawf as-Sirr means fearing someone
will harm you in a way only Allah can do. For example, a supposed saint in the grave
harming someone alive. This is the type of fear that the grave worshippers have and of
course it is Shirk Akbar.
It is like the fear the people of Hud had in their idols.
All that we say is that some of our gods (false deities) have seized you with evil (madness).
He said: I call Allah to witness and bear you witness that I am free from that which you
ascribe as partners in worship. (Surat Hud: 54)
The people of Hud told him we think that our gods (which are false deities) put their curse
on you. What did Hud respond to them? I call on Allah. Allah is my witness that I am free
from that which you ascribe as partners in worship to Allah. He considered what they said as
Shirk. They said their lords touched Hud with a madness, meaning you said something bad
about our lords so they put a curse on you. They made you a crazy man. That is the fear they
had from their false deities. When he responded back, he said:

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So he considered what they said as Shirk. That type of fear is Shirk. Fear that a person in a
grave or a Wali far away can harm the way Allah can harm is called the secret fear, and this
is ash-Shirk al-Akbar. This category of Shirk is Shirk al-Akbar and that is major Shirk,
regardless of whether he fears one dead or alive.
If they are dead, it is Shirk to fear the dead even if it is something that was under their
control and power when they were alive. It is Shirk because now they are dead. If I fear
someone punching me, that is natural fear. If I fear a dead person is going to punch me, he
could have done that when he was alive, but now he is dead so it is Shirk Akbar. I can fear
someone in front of me stabbing me. That is natural fear and we spoke about that in the
first category. If I fear that fear in a person who is dead, it becomes Shirk Akbar. Fear that
someone can make me ill without means is Shirk Akbar. Fear of someone depriving me of
having kids is Shirk Akbar. These are matters only Allah subhaanahu wa taaala can do. Fear
of inanimate objects like a blessed tree, metal that is around the grave of the Prophet
sallallahu alayhi wa sallam or something like that that is Shirk Akbar.
A particular story that a Shaykh mentioned comes to mind. He said they were visiting Egypt
on a Dawah trip one time. Some of the ignorant there take Badawi as a saint and they fear
him the way they fear Allah. Many people throughout the world do and not just in Egypt,
but he was visiting Egypt with a colleague. Some even fear him more than they fear Allah in
statements that they say. The Shaykh said we were in the backseat of a taxi cab and a young
boy who was a beggar came and asked my colleague for money. The Shaykh gave him a
little bit of Egyptian money. The young boy got greedy or did not think that was enough, so
he said I ask you by Badawi to give me more. Note he said I ask you by Badawi and Badawi is
the saint. He did not say I ask you by Allah to give me more. It is known in some areas that
they take Badawi as similar to Allah. They give him qualities of Allah and if you are asked by
Badawi, it is known you have to answer. That is how you avoid the curse of the Badawi on
you. The Shaykh said give me back the money I gave you. The Shaykh said because you gave
an oath by Badawi, you do not get anything. You need to learn a lesson never to give an
oath or ask by other than Allah subhaanahu wa taaala.
Then they drove away and the cab driver said save us, save us. The Shaykh said what are
you talking about? He said he is asking Badawi to save them. He said you cursed or
disrespected Badawi, look what is going to happen to us now. The driver became afraid of
Badawi because he deemed that the Shaykh disrespected him when he took the money and
would not give the young boy. When they reached their destiny safely, the Shaykh said look,
we reached safely and nothing happened Alhamdulillah. Instead of the cab driver realising
what he was doing is fake and that is Shirk, he said al-Badawi has been patient with us. Shirk
after Shirk. Badawi is dead in his grave. He cannot harm or help.
This is the Khawf as-Sirr. This is the Shirk Akbar and this was mentioned in the verse:
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:
And how should I fear those whom you associate in worship with Allah (though they can
neither benefit nor harm), while you fear not that you have joined in worship with Allah
things for which He has not sent down to you any authority. (So) which of the two parties
has more right to be in security? If you but know. (Surat al-Anaam: 81)
That was the statement of Ibraheem alayhis-salaam.
It is important to know these four main categories of fear because some declare someone a
Mushrik if they have the natural fear. You have seen that a lot and this should clear up that
matter.
THE DIFFERENCE BETWEEN KHAWF AND KHASHYAH

Both mean fear in Arabic. However, Khashyah ( )is more specific or a higher level of
fear because it combines between the fear of Allah and coats it with the knowledge of Allah.
That is why when the Prophet sallallahu alayhi wa sallam talked about himself, he did not
say Akhaaf ( )because he is the Prophet sallallahu alayhi wa sallam. He has knowledge
of Allah. He said:

He is at a higher level, so he used Khashyah. I have Khashyah of Allah.
The Ulamaa know Allah, so when Allah talks about Ulamaa, He says:
: ... ...
It is only those who have knowledge among His slaves that fear Allah. (Surat Faatir: 28)
Khawf comes from an ignorant, whereas Khashyah comes from the knowledgeable in Allah
those who have Marifah in Allah and fear in Allah.
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Another difference is Khashyah comes because you honour. You see one you fear as mighty
and supreme and you love him, whereas Khawf could come at times not because you
honour, but because you are at a weakness. The second one is a linguistic difference
between Khawf and Khashyah.
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CLASS THIRTY THREE

RAJAA
We are still going through the examples of Ibaadah that the author Rahimahullah
mentioned. After Duaa we took fear, and then the third example that he mentions is:
Then later on, he repeats ar-Rajaa with proof as we said he is going to do in the book.
:

:
Whoever hopes to see his Lord and be rewarded by Him, let him make his worship correct,
pure and sincere for the sake of Allah, and let him not make any share for anyone other
than Allah subhaanahu wa taaala.
THE DEFINITION OF RAJAA

Rajaa is hope. It is hope and longing which a person wishes, and it could be something that
is close. That is what it usually is. It could be something that is far-off, but treated as though
it is close. This earnest hope of Rajaa includes humility and submission. This type that
includes humility and submission may not be directed to anyone other than Allah
He mentioned Rajaa after fear. He said:
This is because Rajaa and Khawf are like two wings of a bird, and that shows the Fiqhi of the
author in mentioning them right after each other. To a Muslim, Rajaa and Khawf are
spiritually like the two wings of a bird. You fly with them to Allah subhaanahu wa taaala
spiritually, to reach the highest of all places. Last year I gave a seminar from around
predawn to nearly midnight with some slight breaks, just on those two Ibaadaat (fear and
hope). I am not sure if the recording is available, but if it is then I refer you to that because
we went into some details. This shows you that what we study here is somewhat of a
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summary. Not a basic summary but a summary, because we said the explanation has to
coincide with the style of the book.
TYPES OF RAJAA
There are two types of Rajaa. Some Rajaa is Ibaadah and some is Aadah ().
NATURAL HOPE
Rajaa Tabeeee (
)is natural Rajaa. That is when one has hope in someone in
what that person is able to do. That is natural hope. For example, to have hope your wife
has dinner ready. It is under her control and it is under her power that Allah has given her.
That is normal and natural hope, and that is not the type of worship that constitutes Shirk.
THE IBAADAH TYPE OF RAJAA

The second type of Rajaa is hope and longing with lowliness, humility and submission, and
in matters only Allah subhaanahu wa taaala can do. If this type goes to other than Allah
subhaanahu wa taaala, then it is major Shirk. For example, to have hope in humans giving
you victory in matters that only Allah can do. That is major Shirk. To have hope in someone
alive, someone dead, an inanimate object or those not present without any materialistic
means in something not at their reach or under their power given to them that is major
Shirk.
Basically in a one-liner, it is hoping from them matters only Allah can do that is Shirk Akbar.
In the case of having hope in the dead, it is just like we mentioned earlier about Duaa and
fear. Having hope in the dead in matters that they could have done while they were alive
becomes major Shirk now that they are dead. That is the two kinds of Rajaa that there is.
One is normal and natural, and the other one is the Ibaadah type which if given to other
than Allah becomes Shirk.
THE PRAISED AND DISPRAISED FORMS OF RAJAA

THE PRAISED FORM
The praised form of Rajaa (Rajaa Mahmood (
))is for both sinners and those
who are righteous. How so? For the righteous, seeking and having hope in the Ajr (reward)
of Allah while doing His ordains and commands that is praised. Meaning you have hope in
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Allah and you are actually working for it. That is praised Rajaa. It is the Rajaa of an
individual doing the obedience of Allah on the brightness and guidance from Allah, hoping
for the reward of Allah subhaanahu wa taaala. That is the good Rajaa. May Allah
subhaanahu wa taaala make us among these people. Again, it is the Rajaa of an individual
striving to be obedient to Allah subhaanahu wa taaala on the brightness and guidance from
Allah, hoping for the reward of Allah subhaanahu wa taaala. Hope is a heart action, but it
also entails a physical follow-up. If the heart action has hope in it, there is a physical affect
to it. Rajaa is a heart belief, but its affect must show on the limbs. This is the true and
correct form of Rajaa. It is the proper and praised form of Rajaa.
That is for the righteous, however we also said there is a praised form of Rajaa for sinners.
Can a sinner have Rajaa in Allah? Most definitely. A sinner who made a sin and repented,
then had hope in Allah subhaanahu wa taaala that Allah will forgive him that is a praised
form of Rajaa. That is good hope. The praised form of Rajaa is the Rajaa of one who has
committed a sin then repented to Allah, hoping for the forgiveness of Allah subhaanahu wa
taaala. We are all that sinner. We are all in deep need of repentance all the time and we all
need to have hope in Allah subhaanahu wa taaala that He will forgive us. Our hope is not
only that Allah subhaanahu wa taaala will forgive us when we repent, but that He will even
change them into deeds.

...

:
And He it is Who accepts repentance from His slaves, and forgives sins. (Surat ash-Shoora:
25)

: ...
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for
those, Allah will change their sins into good deeds. (Surat al-Furqaan: 70)
Ibn al-Qayyim Rahimahullah said a beautiful statement that pertains to hope. He said it may
be that a sin causes one to go to Jannah, and it may be a deed that causes one to go to
Jahannam wal-Iyaathu Billah. What did he mean by that? Some people misinterpret his
quote. At times, deeds could give one excessive hope if you do not restrain and control
yourself. They may make someone arrogant. It happens with those who may even appear to
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be righteous sometimes. Sometimes arrogance seeps into some and they get to the point of
feeling that they are doing Allah subhaanahu wa taaala a favour. He forgot Allah granted
him the blessing of guidance, let alone the details of performing the Ibaadaat and the
obedience, and now he thinks he is giving Allah favours. Your deeds, your Imaan and your
Islam are blessings from Allah, just like the blessing of food and water. In fact, more
important than that.
They regard as favour upon you (O Muhammad sallallahu alayhi wa sallam) that they have
embraced Islam. Say: Count not your Islam as a favour upon me. Nay, but Allah has
conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.
(Surat al-Hujuraat: 17)
A properly raised person on this hope does not let his hope go to an extreme of Ghuloo
(excessiveness) to the point that he feels he is doing Allah favours, no matter what quantity
and quality of deeds he performs. He always feels he is having shortcomings and not only
does he feel his shortcomings, but on top of that he thanks Allah for letting him do what he
is able to do of the deeds. You read Quran, you spoke a word of truth at a time when
people are silent, you did your Qiyaam, maybe you are a Mujaahid, you are in the path of
Allah, you are imprisoned for the sake of Allah or you are harmed for the cause of Allah. All
that and you say Alhamdulillahi Rabbil-Aalameen that Allah honoured me with that. Allah
has all the favours over me and you for choosing us and allowing us to do that.
Look how privileged you are in simple Ibaadaat. Look at how Allah blessed you and
honoured you with that. Let me mention this example just to show you that you need to be
thankful to Allah that He even let you and chose you to do those Ibaadaat. Tonight they are
changing to Daylight Saving Time (Summer Time) and Maghrib will now be around 6:35pm.
Those who took advantage of fasting in the past months broke their Maghrib before the
masses broke their dinner. At one point Maghrib was about 4:50pm, before people returned
home for dinner. The days were so cold and so short that you did not even need a sip of
water during the daytime.
Many of you fasted for the sake of Allah Inshaa Allah. At the same time, others fasted but
they did not do it for the sake of Allah. They did it just because it was not time for dinner.
You got Ajr and they did not. Very, very, very few took advantage of making an Ibaadah,
while the overwhelming majority did not. It is a favour of Allah over you, so you say
Alhamdulillah that you were among those who were blessed to do and perform that
Ibaadah. Allah honoured you with it. You never ever feel you are the one offering Allah
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favours. Feel that you need to thank Allah subhaanahu wa taaala day and night because He
honoured you to complete that Ibaadah.
Take for example like fasting Dhikr, reading Quran and memorising Quran. Allah said it is
easy.

:

And We have indeed made the Quran easy to understand and remember, then is there any
that will remember (or receive admonition)? (Surat al-Qamar: 17)
Reading it is easy, memorising it is easy and Dhikr is easy. Two days ago, I was invited to a
Quran competition for a relative and he is four years old. Allahumma Baarik Lahu and to his
family. The whole group of children read Surat Yaseen and he got first place for reading
Surat Yaseen. The whole group read Surat Yaseen and that four year old is about to finish
Juzz Amma. Not only him, but all his class memorised Surat Yaseen. Four years old and born
in this country, and you tell me elders cannot do that? The key is Allah chooses some.
Is there anyone who during his drive to work, in his leisure time or while in an office waiting
for someone cannot say Alhamdulillah, Laa Ilaaha Illallah, Allahu Akbar? Everyone can but
Allah chooses some, so do not think you are doing favours to Allah. Do them sincerely and
thank Him that He allowed you to do them. Memorisation of the Quran, Jihaad or anything
in between that you say Alhamdulillah that Allah bestowed upon me His blessings and
favours to do it. He has all the favours over me. That is what Ibn al-Qayyim Rahimahullah
meant when he said a deed may cause one to go to Hell. It may give him extreme hope with
pride and a big ego that causes him to enter Jahannam wal-Iyaathu Billah.
Then in the second part of his statement, he said a sin may be the cause for one to go to
Jannah. What does he mean by that? A person made a sin, he felt remorse and that is part
of hope. He felt remorse and he repented. He humbled himself to Allah and it got him to
return to Allah. He had hope in Allah, but not just any hope he hoped followed by the
action of repentance. He turned to Allah in agony over that sin that he repented from and
he followed it with deed after deed until he met Allah not only entering Jannah, but all the
way to Firdaws. That is the good kind of hope. That is the praised form of Rajaa.
So the praised hope is hope for a sinner who repented and followed that with good deeds.
That is a good hope. It is also hope for reward for one who is doing good, as he continues
and strives to do his deeds and obedience to Allah.
THE DISPRAISED FORM

The second category or form is the dispraised form of Rajaa. An example for this is one who
transgresses in sins. He leaves obedience and submission to Allah, but then has hope in the
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forgiveness of Allah. That is not called Rajaa. That is called Tamannee ( ). There is a
difference between Tamannee and Rajaa. Tamannee is like many you see today they
transgress in their sins and they do not even have the thought of repenting. They have
extreme hope with no action, and then they tell you:
...
:

Truly, Allah is Oft-Forgiving, Most Merciful. (Surat al-Baqarah: 173)
They neglect:
...
:
Verily, Allah is Severe in punishment. (Surat al-Maaidah: 2)
Declare (O Muhammad sallallahu alayhi wa sallam) unto My slaves, that truly, I am the OftForgiving, the Most-Merciful. (Surat al-Hijr: 49)
That is what they take, but what about the second part?
:

And that My Torment is indeed the most painful torment. (Surat al-Hijr: 50)
Two wings of a bird Khawf and Rajaa. There is a difference between the correct form of
Rajaa which translates into hope, and Tamannee which will be translated into just wishing.
It is wishful thinking with no basis or foundation. We want Rajaa, but we do not want
Tamannee. Al-Hasan al-Basri said there are those who are fooled by the hope they have.
They have Tamannee, not Rajaa. They are those who are fooled by the hope that Allah will
forgive them. They leave this world without a good deed and they say we think good of
Allah:

He said they are liars. If they truly thought good of Allah, they would have acted on it in
good. Many say it is a Hadith, but it is a statement of Hasan al-Basri.
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If one of you gets married and he tells his wife for years day and night, morning and
afternoon that I love you, I love you, but he shows no action, what is her answer going to
be? He does not treat her good, support his family nor care for them. He does not do his
duties, he does not take care of them or make them happy, but he tells her every day I love
you, I love you. Her answer is if you love me, show it.
Allah said:
...
:
If you love Allah, follow the teachings of His Messenger sallallahu alayhi wa sallam. That is
how you show your love to Allah subhaanahu wa taaala.
Those who have the dispraised form of Rajaa are like a farmer who has a land and he did
not plough the land, take care of it or plant it, yet he has Rajaa that at the end of the season
his land will grow fruits like his neighbor who ploughed it, planted it, irrigated and watered
it. If you tell people about that farmer who did nothing yet expects the land to grow fruits,
they will say he is crazy. Another example of the dispraised form of Rajaa is like a man who
has a wife yet does not have a relationship with her, but he hopes and has Rajaa for a child.
People would mock him. Another example is like a man who has the hope of being an
Aalim, yet never does anything to study Ilm.
What is the difference between Tamannee and Rajaa? Tamannee is the wrong type of
hope. It is the hope of forgiveness with no action of the limbs. It is more like an illusion, a
fantasy or a deformed way of thinking. On the other hand, Rajaa is having hope while doing
the deeds as well.
THE PROOF OF THE AUTHOR ON RAJAA

There is plenty of proof, but the author chose a specific verse:
...
:
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So whoever hopes for the Meeting with his Lord, let him work righteousness and associate
none as a partner in the worship of his Lord. (Surat al-Kahf: 110)
So whoever hopes to see his Lord and be rewarded by Him, let him make his worship
correctly, purely and sincerely for the sake of Allah, and let him not make any share of his
Ibaadah for anyone other than Allah subhaanahu wa taaala.

So whoever hopes.
It is whoever has hope. If you look at that sentence right there, that is a form of praise. If
you were to judge that statement there is it praise or not? It is praise. Whoever has hope
is indicative of praise. If it is praise, it means what it is talking about is Ibaadah because we
said a portion of the definition of Ibaadah is anything that Allah praised or loves. Yarjoo
(
) means has hope in the mercy of Allah, fearing His punishment.

Hopes for the Meeting with his Lord.
Hoping and longing to see his Lord. Meeting the Lord (Allah subhaanahu wa taaala) is two
types. Khaas ( )is an honorary special one and this is for the believers who Allah is
pleased with and they are pleased with Allah. May Allah subhaanahu wa taaala allow us to
be among those. This is the honorary seeing of Allah or meeting of Allah. Then there is a
Liqaa Aam (
)and that is for everyone.

:

O man! Verily, you are returning towards your Lord with your deeds and actions (good or
bad), a sure returning, so you will meet (i.e. the results of your deeds which you did). (Surat
al-Inshiqaaq: 6)
This one in this verse is for everyone. This meeting is for everyone, good and bad.

So whoever hopes for the Meeting with his Lord, let him work righteousness.
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Falyamal ( ) is an order to act. If you have hope then you are praised, but He did not
just say hope. He said Falyamal you have to act. In addition to the worship of hope, he has
to act on it.

Means to make it pure and sincere for the sake of Allah, and in accordance. Those are the
two rules for any Ibaadah you do.
The proof for that is:

: ...
And they were commanded not, but that they should worship Allah, and worship none but
Him Alone (abstaining from ascribing partners to Him). (Surat al-Bayyinah: 5)
They were commanded not, but that they should worship Allah sincerely as a condition for
their Ibaadah. They have to be sincere and it has to be pure. That is the first condition.

Let him work righteousness.
The second condition for this is it must be in accordance. The proof for that is the Hadith in
Sahih al-Bukhari and Muslim:

Whoever introduces into our religion that which is not part of it it will be rejected. It is an
innovation.
So those are the two rules for:

Sincerely and in accordance.
Then the tail of the verse is:
Page | 731

And associate none as a partner in the worship of his Lord.
Let him not make any share of his worship for anyone other than Allah subhaanahu wa
taaala. This part of the verse includes major and minor Shirk. This is why you do not make
Shirk because the One who nourished you, who created you and sustained you is the One
you are supposed to worship.
Ahada (
)is Nakirah Fee Siyaaq al-Umoom (
) an indefinite noun
that is in the context of negation, which renders a general meaning. Meaning absolutely
completely no one gets a share of your Ibaadah but Allah. It is to affirm the fact that no one
gets a share. The verse would have been complete without the word Ahada, but it is added
as emphasis in this crucial matter. It is to show that absolutely surely no one can get a share
of that Ibaadah.
Why did the author use this as proof? He used it as proof to show that Rajaa is Ibaadah. In
the verse Allah subhaanahu wa taaala praised Rajaa, so that made it Ibaadah. Therefore,
giving a portion to other than Allah becomes Shirk.
FEAR, HOPE AND LOVE

A believer should have both fear and hope (Khawf and Rajaa), just like the Messenger
sallallahu alayhi wa sallam taught us in the Hadith in Tirmidhi and Ibn Maajah on the
authority of Anas. The Prophet sallallahu alayhi wa sallam entered upon a man who was
dying and he said how do you feel? He asked him about his status. He said I fear my sins and
I have hope in Allah. The Prophet sallallahu alayhi wa sallam said there is not a believer who
has that combination that you just said in his heart in a setting like that, except Allah
subhaanahu wa taaala will give him that which he hopes and save him from that which he
fears.
The more hope one has, the more that it should entice him to do more actions and worship.
The driving force of actions to get you nearer to Allah are three fear, hope and love
(Khawf, Rajaa and Hubb). The strongest and more powerful of the three is love. They are all
mentioned in the verse:

:

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Those whom they call upon [like Eesa - son of Maryam, Uzayr, angel, etc] desire (for
themselves) means of access to their Lord (Allah), as to which of them should be the nearest
and they [Eesa, Uzayr (Ezra), angels, etc] hope for His Mercy and fear His Torment. Verily,
the Torment of your Lord is something to be afraid of! (Surat al-Israa: 57)
They desire means of access to their Lord to get closer and nearer to Allah. That is love
right there.

They [Eesa, Uzayr (Ezra), angels, etc] hope for His Mercy and fear His Torment.
They hope for His mercy and they also fear His torment, so the love, hope and fear are in
that verse. Love is the head. Hope and fear are like the two wings. That is your spiritual
vehicle in your journey to Allah subhaanahu wa taaala, to land you in Firdaws. Just like you
see a bird maneuvering in the sky with his wings, you do the same with your hope and fear.
You never see a bird flopping with one wing or with a wounded wing. If it is an injured wing
and it is not cared for, he will drop on the floor and die.
You need to try your best to keep an overall balance of your wings of Khawf and Rajaa. At
times one may be slightly more than another and that may be the pushing force, but overall
you should keep a balance of the wings of Khawf and Rajaa. Khawf and Rajaa is Tarheeb
and Targheeb. Khawf and Rajaa is Naar and Jannah. Today the modernists want to cut the
wing of Khawf and eliminate it. They want Targheeb, but no Tarheeb. They want the Rajaa
part, but not the Khawf part. They want the mention of Jannah, Jannah, Jannah, but no
Jahannam. They think their intellect is wiser than the wisdom of Allah subhaanahu wa
taaala the All Wise who sent the Messengers with both Tarheeb and Targheeb (both
Khawf and Rajaa).

: ...
Messengers as bearers of good news as well as of warning. (Surat an-Nisaa: 165)
TAWAKKUL
Let us go on to the fourth example of Ibaadah that he chose, which is:

He chose Tawakkul as the fourth example after Duaa, Khawf and Rajaa.
Page | 733
:
:
And place your reliance and trust on Allah if you are true believers.
He also chose a second proof for Tawakkul.
: :
Whoever places his reliance and trust on Allah, then Allah will suffice him.
He chose two proofs for Tawakkul, which is the fourth Ibaadah that he chose.
WHAT IS TAWAKKUL?
Tawakkul has three prongs or pillars to it. First of all, Tawakkul is placing reliance upon
something. It is to depend on something. Placing reliance upon Allah subhaanahu wa taaala
is to depend upon Allah. That is first. Secondly, relying on Allah in addition to depending on
Him also means to accept Allah as being the One who suffices you in bringing whatever is
beneficial to you and protecting you from whatever is harmful. This is part of completing
your faith. Then the third prong is truthful heart reliance on Allah does not contradict using
means. So using means is part of Tawakkul it is a prong.
Sometimes you read the work of Ibn al-Qayyim and you get confused or you think he is
contradicting himself. Sometimes you see for example that he encourages the means, and
elsewhere he has statements where he will reject the usage of means. There is no
inconsistency with his writing. Using means is good, as long as they do not penetrate the
heart. The heart must be in pure and total reliance on Allah subhaanahu wa taaala. You can
use the means, but do not let them taint the heart. That will taint your Tawakkul. You reject
the means heart wise, but you may use them physical wise. You have to believe the means
have no affect without Allah subhaanahu wa taaala. The heart is tied purely and totally to
Allah subhaanahu wa taaala to achieve Tawakkul.
At-Tustari said a beautiful statement regarding this matter. He said whoever neglects the
means has neglected the Sunnah, and whoever neglects Tawakkul has neglected Imaan.
Then he went on to say using the means is the Sunnah of the Prophet Muhammad sallallahu
alayhi wa sallam, and Tawakkul is the status of the Prophet Muhammad sallallahu alayhi
Page | 734
wa sallam. Whoever is on the status of the Messenger of Allah should not neglect the
Sunnah of the Messenger of Allah.
TYPES OF MEANS
The means here could be Shariyyah and Qadariyyah (). There are two types of means.
Shariyyah means like Salah that is means to attain the love and pleasure of Allah. Means
that are Qadariyyah is like the usage of medicine. For example, aspirin for a headache. That
is Qadariyyah means. True Tawakkul means one believes that those means do not harm or
benefit in themselves. You have to understand that. They are completely under the will of
Allah. Whatever He wills will happen and whatever He does not will, will not happen. You do
the means with the heart fully attached to Allah subhaanahu wa taaala.
THE PROOF OF THE AUTHOR ON TAWAKKUL
: ...
Place your reliance and trust in Allah if you are true believers.
Reliance on Allah means to rely on Allah that He is sufficient, the best disposer of all affairs
and the One you delegate your matters to.
Here He says:

It is an order and we said in the last class that it means Waajib. What else? It means Waajib
and when Allah ordered it, it also means it is an Ibaadah. When He ordered it, it means He
likes it and it means it is an Ibaadah according to the definition of Ibaadah we took. So that
means Tawakkul is only for Allah subhaanahu wa taaala and you cannot give anyone any
portion of it.

If you are believers indeed.
Page | 735
If you are true believers, rely on Him. To complete your Imaan, you must rely and have
Tawakkul on Allah. Here the verse says if you are true believers. In Arabic, it should have
been flipped around in a way. It should be:

It is switched around because the Quran comes in the peak of the Arabic eloquency and to
teach you its deep and detailed matters. Taqdeem Maa Haqqahu Takheer Fee Ilm alMaaanee (
) . Why is it changed like that? To get a
linguistic lesson out of it. It is to add emphasis to rely only on Allah. It is called al-Hasr walQasr (
). Restrict and limit your reliance on Allah. That is what you get out of it
when you change it. Second of all, switching them around in that sentence tells you
Ikhtisaas (). It is to show Tawakkul is special and particular to Allah subhaanahu wa
taaala. It is a speciality only to Allah subhaanahu wa taaala. This type of reliance is only for
Allah subhaanahu wa taaala.
Commenting on this verse in Madaarij As-Saalikeen, Ibn al-Qayyim Rahimahullah said He
made reliance on Allah a condition of believing, which shows that it is lacking in Imaan for
those who lack reliance on Allah.
:
This verse also has the two avenues of proof we talked about. In the beginning, He ordered
that one rely on Allah. That made it an Ibaadah. We have other proof which shows that if it
is Ibaadah, you cannot give any portion to other than Allah, otherwise it would be Shirk. So
there is the order and it made it Ibaadah. The second avenue is at the end of the verse
where He denies Imaan for those who do not have reliance on Allah. That is both avenues of
proof in this verse.
The author mentioned a second proof.
: ... ...
And whosoever puts his trust in Allah, then He will suffice him. (Surat at-Talaaq: 3)
Why did he mention two proofs for Tawakkul? Why did he not just mention one? Because
this is a great Ibaadah. It is an emphasised Ibaadah, so he mentioned two verses as proof.
The first verse is the order to rely on Allah. The second verse that he chose from his wisdom
Page | 736
is to show the fruit. Once you do that, what is the fruit of relying on Allah? If you rely on
Allah, then He is sufficient for you. So the second verse is to tell you Allah will suffice you if
you rely on Him. The second verse is to set the mind of one who trusts in Allah at rest and
ease. This verse is a form of praise for one who relies on Allah. Allah loves it. It is an act that
Allah loves and it is proof on how it is Ibaadah because Allah loves it, and giving an Ibaadah
to other than Allah is Shirk.
In this verse, Allah is telling you rely on Him and He is sufficient for you. He will take care of
you. That is basically what the verse says. Who better than Allah subhaanahu wa taaala
would you want to handle your affairs or tell you I will take care of your matters? You hear
of someone who will go to a Shaykh or a doctor and complain about a problem. A doctor, a
lawyer, a Shaykh, a friend or whoever he is complaining to is powerless. When he says to
him alright I got it for you, do not worry, he feels at ease and peace. He becomes confident
and gets happy because he is now comforted. Allah subhaanahu wa taaala the All
Powerful and the Creator of you and the universe says I am sufficient for you. All you have
to do is rely on Me. In present-day terms that is like saying I got you, but who gets the peace
and ease from reciting or learning that verse?
THE FORMS OF TAWAKKUL

TRUST AND RELIANCE UPON ALLAH
The first form of Tawakkul is trust and reliance upon Allah. Every Muslim must have this to
complete his Imaan as the verse says. It is a sign of sincerity and it is obligatory.
: ...
You must have that reliance on Allah.
SECRET TRUST AND DEPENDENCE

The second type is the secret trust and dependence. This is given to other than Allah. For
example, he depends on someone dead to bring him some benefit or to remove some harm
that only Allah can do. That is major Shirk. Why is that major Shirk? Because having reliance
on someone deceased can only come from someone who believes that deceased has some
hidden control over the universe or over the creation.
There is no difference if the deceased is a Prophet, what they call a Wali (a pious person), an
enemy or an angel. It does not matter who it is. Allah subhaanahu wa taaala ordered that
Page | 737
Tawakkul be for Him completely. If he relied on the dead or an inanimate object to be saved
from evil or to attain good, that is Shirk Akbar. Thinking a deceased has some control over
the universe and having Tawakkul on him as the Raafidhah believe in their twelve Imaams,
or some of the Sufis who call it Qawwa Khafiyyah (
)to their supposed pious heads
that is Shirk Akbar. And like we said, it does not matter if it is a Messenger, a Wali, a tyrant
or an enemy of Allah. It does not matter who that dead person is.
RELYING ON SOMEONE IN AFFAIRS AND FEELING LOW IN THOSE MATTERS

The third form of Tawakkul is relying on someone in affairs and then feeling low in those
matters, as if another person has a higher standard in those matters so you rely on him. For
example, relying on someone alive to bring you your Rizq, relying on a police officer to save
you from evil or relying on the boss to give you the paycheque on Friday. He is a creation, he
has some power that Allah has given him and he has the means. You work and he pays you,
but the reliance part of the heart should not be there.
Sometimes it could be permissible, sometimes it could be minor Shirk and sometimes it
could be major Shirk. It depends on the level of reliance. If you are relying on him as means
and like any other means, your heart is detached from those means, your heart knows that
you are fully relying on Allah and that Allah brought you that means, there is nothing wrong
with that. That is a permissible way of thinking. However, it becomes minor Shirk if one is
fully relying on the means, like the employer for a paycheque or an officer for safety.
It can possibly be elevated to major Shirk depending on the heart level attachment to those
means. For example, relying on the skills of the doctor for an operation. If you believe he is
means from Allah and your heart is detached from reliance on him, that is not Shirk. That is
permissible, that is means and that is good. In your heart, if you say the success and failure
of the operation is from the skills of the doctor, that is when the minor Shirk begins to seep
in and it could be elevated to worse than that depending on the heart feeling in that
particular matter. The strength of an army for example is means. If it is detached from the
heart, then there is nothing wrong with that. In your heart, if the strength of the army is the
determining factor for victory and defeat, that is when the Shirk begins to seep in there.
When the means are there, this type is usually and most of the time minor Shirk.
Why is it considered Shirk? Because if you do not watch out, there will become a strong
connection that the heart forms with the means, and that strong dependence upon what is
relied on will eat away from the heart reliance on Allah subhaanahu wa taaala. In a nutshell,
keep the means in your hand and not in your heart. This is not to discourage from means,
but to keep the heart pure on the pure Tawheed that we want, and that is essential to the
Ibaadah of Tawakkul. Sometimes like with the example of the employer, the means are
recommended and you are recommended to do them. Relying on Allah for a paycheque
Page | 738
without the means is Tawaakul (). It is dispraised and it is not Tawakkul. You do not sit
at home and say Allah subhaanahu wa taaala is going to send me my paycheque. You rely
on Allah subhaanahu wa taaala and you do the means available, but you do not ever let the
means get to you. You are doing the means because they are part of the Sunnah of doing
them.
GIVING SOMEONE PERMISSION TO REPRESENT YOU IN SOME MATTERS

The fourth form of Tawakkul is really more like using a representative. It is more like what
you would do in a power of attorney or appointing someone. It is in the Fiqhi books and you
will find it under a section called Wakaalah. That is like giving a person permission to
represent you in some matters. There is nothing wrong with this form and it is permissible
by the Quran, Sunnah and Ijmaa. One of the best examples is what Yaqoob told his sons:
: ...

O my sons! Go you and enquire about Yusuf and his brother. (Surat Yusuf: 87)
He appointed his children to go find Yusuf. There is nothing wrong with that.
The Prophet sallallahu alayhi wa sallam appointed Abu Hurayrah and many others over the
charity in the House of the Muslims to guard it, to collect the Zakah and to pass out the
Zakah. He appointed those of the Sahaabah to carry out the Hudood. He appointed Urwah
Ibn al-Jaad to buy him sacrifice once. In his farewell pilgrimage when the Prophet sallallahu
alayhi wa sallam slaughtered, he slaughtered sixty three camels and then he called Ali
radhiallahu anhu to finish off slaughtering the rest, so he appointed Ali. There is nothing
wrong with this type at all. This is normal and it is proven by Quran, Sunnah and Ijmaa.
THE RULING ON CERTAIN STATEMENTS ABOUT TAWAKKUL

We have an issue here. Can you say:

I depend on Allah and you.
That is not permissible. That is minor Shirk because Allah said:
: ...
Page | 739
to be worshipped). (Surat al-Baqarah: 22)
You do not say I depend on Allah and you.

It is authentic from the account of Ibn Abbaas. He considered the statement had it not been
for Allah and so-and-so as Shirk. Had it not been for Allah and so-and-so is Shirk and he
considered statements like that Shirk.
The Salaf considered this statement as Shirk:

I seek refuge in Allah and you.
That is Shirk. That is very similar to our statement here I depend on Allah and you. It
should be avoided and that is minor Shirk.
How about terms like:

I rely on you, I depend on you or whatever you choose for the translation of the word
Tawakkul.
This is different from the previous scenario in that first of all, you are not combining them to
Allah or you are saying Thumma (meaning and then). Some of the Ulamaa allowed it. They
said it is like giving authority or appointing someone to do something like we took in form
number four of Tawakkul, so they said it is permissible. Others said it is not permissible and
that is possibly closer to being the more correct of the opinions because Allah said:
: ... ...
Page | 740
And put your trust in Allah. (Surat al-Maaidah: 23)

Put your Tawakkul on Allah.
So we should do our best to keep it pure and refrain from using those.
There is the Hadith in Musnad Ahmad:
The Prophet sallallahu alayhi wa sallam said in a Duaa that if You leave me to rely on
myself, I will be in error, shame and sin. So if he said that about himself, why would we use
that term about anyone else?
Hadith Abi Bakrah:
The Duaa of the distressed that is in Sunan Abi Dawood and Ibn Hibbaan. O Allah I seek
Your mercy, do not let me rely on myself not even for a glimpse. So if the Prophet sallallahu
alayhi wa sallam refused to say that about himself, we should not say it about anyone else.
With Tawakkul and whatever term we use in the English translation of it, I believe it is not
proper to attribute it to any creation. You should only use them to Allah subhaanahu wa
taaala. If we teach that to ourselves and our kids, we will raise our tongues, our hearts and
our children on the pure, pure Tawheed that we want. However, you can say statements
like I rely on Allah and I appoint you or I delegate you. Those statements are different from
Tawakkul.
Some use the Hadith of Sahl Ibn Sad as-Saaidee to say it is permissible to use Tawakkul in
contexts other than Allah.

The Hadith is in Sahih al-Bukhari. The Hadith uses the word Tawakkul instead of guarding
what is between his lips and what is between his legs, and then he will get Jannah if he
protects and guards that.
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The term used is Tawakkul. In Arabic, the Prophet sallallahu alayhi wa sallam used Tawakkul
as guard, but it is not used in the context of reliance or anywhere close to that. Tawakkul in
this Hadith comes to mean guarding or protecting. It does not come to mean anything about
reliance, so it is not proof for using Tawakkul for creation. That is the more proper way of
using the terms leaving the terms of Tawakkul only to Allah.
What about saying or having confidence in ones self? If you say I have confidence in myself,
does that relate to Tawakkul? To have confidence in yourself as in Tawakkul is not
permissible. Just because it is yourself, that is reliance on means and it is no different than
having Tawakkul on others, so that is minor Shirk. But if by confidence in yourself, you mean
that you are good at something, you tried it before, you have done it over and over, it is
easy for you, you have learned it very well and you do not mean Tawakkul, then in that
context there is nothing wrong with having confidence or saying I have confidence in myself.
What about referring to someone as being reliable? You say he is reliable in that matter. If
you mean he is trustworthy, he is honest and he does his work properly, that is permissible.
If you mean you rely on him and the result is one hundred percent always, then that is when
minor Shirk seeps into it.
THE IMPORTANCE OF TAWAKKUL

Tawakkul is a vast topic and a topic desperately needed in this Ummah, especially in this day
and age. Why this day and age? Because it is more of a materialistic world, especially for
those who live in the west. You hear Ulamaa for example who say oh they are too powerful.
The enemy is too powerful. If those same Ulamaa were around the Prophet sallallahu
alayhi wa sallam in their lacking of Tawakkul that they have today, they would have argued
with the Prophet sallallahu alayhi wa sallam on the day of Badr and told him go back. What
did the Prophet sallallahu alayhi wa sallam do? He did all the means he had, no matter how
simple they were. He used all the means. We do not look at the means we use anything of
means that we have. And then he went forth with the reliance on Allah subhaanahu wa
taaala to a stunning victory.
In personal matters, our brothers and sisters agonise over their personal problems, whereas
if they perfect and establish this Ibaadah of Tawakkul, they would be free of distress and
worries. We have had some difficult times and Alhamdulillah for everything. Wallahi all my
life, I never saw my father ever carry a worry. Allahumma Baarik Lahu. May Allah
subhaanahu wa taaala grant him a long life full of deeds and then reward him with Firdaws.
One may cry over a hardship. We are not better than the Prophet sallallahu alayhi wa
sallam who cried over the death of his son, but Tawakkul paves a worry free life. If we raise
our Ummah on the true belief of Tawakkul, your problems will vanish and you will live a
content life, even if the universe is against you.
Page | 742
The Prophet sallallahu alayhi wa sallam taught young little Ibn Abbaas the golden words of
Tawakkul. Note that he chose a young boy to teach him these statements of Tawakkul. He
was trying to tell us your kids before your elders need to master this. If the universe comes
to benefit you, they would not be able to do so unless Allah wrote it. And if the universe
came to harm you, they will not be able to harm you except that which Allah subhaanahu
wa taaala wrote will happen to you. Such a peaceful and content life if you let that sink and
register in your heart.
THE STORY OF QAADHI AL-MAARISTAAN

Ibn Rajab al-Hanbali died 795 years after the Hijrah. In his book Tabaqaat Al-Hanaabilah
(
), he wrote a story. It is also mentioned in Mujim Yusuf Ibn Khaleel Al-
Haafidh and in Taareekh Ibn An-Najjaar (
) . Ibn Rajab al-Hanbali mentioned a
story about al-Qaadhi Abu Bakr Muhammad Ibn Abd al-Baaqi Ibn Muhammad al-Bazzaaz alAnsaari. His nickname was Qaadhi al-Maaristaan. This man died 535 years after the Hijrah
and he narrates a story about himself that Ibn Rajab mentioned.
It shows you reliance on Allah and it shows you that reliance on Allah does not mean you
will not go through dark tunnels in your life. Reliance on Allah means you put your trust in
Allah and you accept what Allah subhaanahu wa taaala has to offer you, because He chose
what is best for you. That is part of reliance on Allah. That is the Hakeem. If you truly believe
what we say every day (that Allah is Al-Hakeem (the All Wise)), that means He chose the
wise decision for you. Who better or more wise than Allah subhaanahu wa taaala.
You see those who sign off power of attorney to someone else. It could be a spouse, it could
be a child, it could be a relative or it could be a friend. It is the durable power of attorney
that you all know. When you sign a durable power of attorney, it means you give that
person you appointed the right to sell, to buy, to withdraw the money out of your accounts
and do whatever he wishes with them. If one is incapacitated, the person you appointed can
make decisions for you. He can make the decision as far as pulling the plug of a life support
machine. You gave that power of attorney because you fully trusted them. Once you gave
that power of attorney, you do not question the decisions of the person otherwise you
should not have given it to them or withdrawn it. Once you gave it to them, you
wholeheartedly knew that person would do the best for you. And Allah has the supreme
examples.
: ... ...
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Tawakkul is putting your full trust on Allah subhaanahu wa taaala who has the supreme
examples. You may go through dark tunnels in your life. That is part of life and part of the
life of a believer. You think they are dark, but Allah always chooses what is best for you.
!
It is astonishing the matter of a believer. Everything that happens to him is good. You may
not know it and you may not see the wisdom of it in this life. You may see it later on but if
you do not see it in this life, you will see it in the life after.
Ibn Rajab mentioned this story of Qaadhi al-Maaristaan. Qaadhi al-Maaristaan said about
himself that I was hungry one day in Makkah. I became hungry one day and I could not find
anything to eat, so I went walking around in Makkah. I found a tightly tied pouch, I picked it
up and brought it to my house. Then in my house when I untied it, I found a beautiful
necklace of pearls and it was like I had never seen anything like it before. He went from a
difficult time to the utmost of ease, but Tawakkul did not waver a tiny bit in his heart. Full
Tawakkul on Allah when he was walking around hungry, and the same Tawakkul now that
he is a millionaire. It did not last for long. The circumstances change, but Tawakkul remains
firm and unwavering Tawakkul. As soon as he walked in Makkah right after that, he heard
an old man calling out I lost a necklace and I have five hundred Dinaar reward for whoever
brings me back the necklace. That was bad news for him. He thought he was a millionaire.
He said I called the old man and told him come to my house, I think I have your pouch. He
told the old man describe the necklace for me. He said the old man not only described the
necklace, but he described the pouch, the string that was tied around the pouch, the
number of pearls, the string that held the pearls together and every single detail about the
necklace, so he said I gave him the necklace. It had to have been him. There is no way he
could have known all those details otherwise. He said he handed me five hundred Dinaar
and just as I was about to take it, I thought to myself I do not deserve this and I refused the
reward. The man kept insisting on giving the reward, but it was as if Abu Bakr wanted to
keep his reliance totally on Allah by refusing the reward he felt he really did not deserve. He
did not do anything to deserve that money. So the old man took the reward and left.
Qaadhi al-Maaristaan whose Kunyah is Abu Bakr said I left Makkah after that and I took the
ocean. On the way, the ship began to sink. All the money onboard sunk and most of the
passengers died. He said I saw a small raft while I was in the water. I held onto it and the
wind kept blowing me and blowing me for such a long time, until I got to an occupied island.
He said when I landed on the island, I immediately headed to the Masjid. Finding that there
is no one there, I began to recite Quran. The people attended the Masjid, they came to me
and they asked could you teach us Quran? They saw him reciting. He said yes and then they
began to overwhelm him with gifts. Then he said I saw pages of the Quran in the Masjid
one day, so I began reading them. They said you even know how to read and write? He said
Page | 744
yes. They told him will you teach us and our children how to read and write? They began to
learn how to read and write from him and they also showered him with gifts.
After being there for some time, they told him we have this problem. We have this young
orphan girl who has recently been orphaned. Her father died and we want you to marry her.
This was a tactic they did to try to keep him in the town and attached to the town, so he will
not think of ever leaving them. He resisted and he was not even thinking about marriage,
but based on their insistence he said I agree to marry her. He married her and on the night
of the wedding when they presented her to him, he said I looked at her and I was startled
and astonished and I was unable to raise my eyes off her neck. I saw the necklace I gave the
old man some time ago on her neck. This is a true and authentic story. He was not looking at
the face of his new bride, even though she is mentioned as being one of the most beautiful
women in that town and that island. The relatives around him said you broke the heart of
that orphan. How could you look at the necklace and not at her? You are breaking her heart.
It is like you are saying she is ugly by your looks.
He said I began to tell them the story of how I found that necklace on her neck, how I
returned it to some old man in Makkah, how I left Makkah and then the ship sunk and how I
arrived to their island. I told them all the details of the story and they began to shout and
cry Laa Ilaaha Illallah, Allahu Akbar, Laa Ilaaha Illallah, Allahu Akbar, and the crowds in the
town began to gather. He said why are you people doing this and why are you astonished?
They told him the man you gave the necklace to is the father of this girl. And what is more
astonishing than that is we always used to hear him say I never met a Muslim on the face of
this earth like the man who returned the necklace to me. They said we always used to hear
him make Duaa that O Allah, unite that man who returned the necklace with my daughter
as her husband. He used to always ask Allah subhaanahu wa taaala that he be the husband
to his daughter and Allah answered his Duaa.
This is what happens with Tawakkul. During hard times, your Tawakkul needs to go
unwavering and that light will reappear at the end of the tunnel. Tawakkul is your source of
ease and happiness in both difficult and happy times. That is not the end of the story. You
see the light and then you go in another tunnel. He said I lived a very nice life with her and
Allah blessed me with two children. Tawakkul through ease and hardship. Then his wife died
which is another hardship, so he said me and my sons inherited the necklace. Then his two
children died which is another hardship, but Tawakkul is still there. He said then I sold the
necklace for one hundred thousand Dinaar and that is where I got the wealth. He was
explaining later on how he got the wealth he has.
: ...
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out
(from every difficulty). (Surat at-Talaaq: 2)
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: ...

And He will provide him from (sources) he never could imagine. (Surat at-Talaaq: 3)
It will come from sources you never even perceived.
: ... ...
And whosoever puts his trust in Allah, then He will suffice him. (Surat at-Talaaq: 3)
VERSES ON TAWAKKUL
If you see the verses ordering Tawakkul on Allah subhaanahu wa taaala, you see some
where there is a quality that only Allah has.

: ...
And to Allah belongs the Ghayb (unseen) of the heavens and the earth, and to Him return all
affairs (for decision). (Surat Hud: 123)
Who else but Allah has that quality? Who knows the Ghayb but Allah? Who else other than
Allah runs the universe? Can anyone bypass His rules?
What happens?
: ... ...
So worship Him (O Muhammad sallallahu alayhi wa sallam) and put your trust in Him. (Surat
Hud: 123)
Worship Him and put your Tawakkul on Him. That is the result.
When we used to go through difficult times and my father would see I was distressed, he
would say in a question like format:

To Allah belongs the heavens and the earth and half the matter goes back to Allah?
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He is the one who taught me the Quran and he memorised it forty years before he taught
me, so he knew the Quran. I would look at him and say:

To Allah belongs all the affairs, not one third or one half like you said.
In Arabic, there was no need for the word Kulluhu (
). It is fine without it, but Allah put
Kulluhu there to add emphasis that all matters and all affairs belong to Allah, and to assure
you that all matters belong to Allah. When I repeat the verse back to my father and I say
Kulluhu, my father would say then why are you distressed over a matter that Allah
subhaanahu wa taaala chose and He has full control and runs the entire affair of it? That
would make me feel better than someone who is in a desert for days and has not drank and
then you bring him a cold drink of water.
Look at the verse.

And to Allah belongs the Ghayb (unseen) of the heavens and the earth, and to Him return all
affairs (for decision).
Those are qualities only to Allah, so what about that Yaa Allah?

So worship Him (O Muhammad sallallahu alayhi wa sallam) and put your trust in Him.
Worship Him and depend on Him. The One who has the knowledge of the Ghayb (only Allah
subhaanahu wa taaala) and the One who nobody can overrule His decision turn to Him in
worship and depend on Him.
Another verse:
: ...

And put your trust (O Muhammad sallallahu alayhi wa sallam) in the Ever Living One Who
dies not. (Surat al-Furqaan: 58)
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What quality do we have here? The One who is alive and never dies. Who is the One who is
alive and never dies? Allah. It is only Allah, so rely on Him.

:

(He Alone is) the Lord of the east and the west, Laa Ilaaha Illaa Huwa (none has the right to
be worshipped but He). So take Him Alone as Wakeel (Disposer of your affairs). (Surat alMuzzammil: 9)
Who is the only Lord of the east and the west? Allah, so take Him alone as your Wakeel (the
disposer of your affairs).
THE STORY OF AL-MANSOOR AND THE PRISONER

In his book Jadhwat al-Muqtabis (
), al-Humaydi wrote the history of some of
the leaders and Umaraa of our Spain. He wrote a story about one of the leaders and it
included the father of the great Imaam Ibn Hazm who was from Spain. You know Ibn Hazm
was from Andalus. The name of the leader is al-Mansoor and al-Mansoor had a day when
people would come to him and convey their problems, write letters of request and speak to
him about matters. One day, a woman came in pleading that her son be released from
prison. Al-Mansoor had imprisoned her son and she came begging and pleading that alMansoor release him.
When the mother of the captive cried and began to beg al-Mansoor, he got even more
arrogant. He said oh you reminded me your son is still a captive and we are going to execute
him. He took out a paper to write his order as he always does because they go by the order
of the paper. He said Yuslab ( )meaning crucify him but when he wrote it on the
paper, he said Yutlaq ( )which means release him. Then he handed the paper over to
the minister to carry out the crucifixion, and that was the father of Ibn Hazm.
Sometime later, he asked his minister or deputy (the father of Ibn Hazm) did you carry out
the crucifixion? He said O Ameer, look at the order. You said release him and we are
preparing him for release. Al-Mansoor the leader got angry. He said crucify him but as he
was writing it, he said Yutlaq (release him). He is saying crucify him, but his hand is writing
release him and he gives it to the father of Ibn Hazm. For a second time, he asked the father
of Ibn Hazm did you people crucify that prisoner? He said Ameer, you said release him. The
paper says release him. He wrote release him a third time, while his mouth was saying
crucify him. The same scenario happened three times. When al-Mansoor asked for the third
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time, he showed him the paper and in his handwriting it says release. He is being prepared
for release. When they showed him the decree that he wrote, it finally sunk in the head of
al-Mansoor and he says let him go, I have no control over this. Whoever Allah wants
released, I could never keep him a captive.
Who made a leader with all his power, might and his intention say something his own hands
could not even write? He said something while his own hands wrote something different. It
is Allah whom you should be relying on who caused his hand to write something different
than what his mind wanted him to write.
: ...
...
And know that Allah comes in between a person and his heart (i.e. He prevents an evil
person to decide anything). (Surat al-Anfaal: 24)
Allah is the only One who comes in between a person and his heart. If you have a marital
issue, turn to Allah because He controls the mind of your spouse more than your spouse
controls his or her mind themselves. When it is a work problem, put your reliance on Allah
and turn to Allah because Allah has more control over the mind of your employer than he
does himself.
...

: ...
There is not a moving (living) creature but He has grasp of its forelock. (Surat Hud: 56)
Do you know what that means? Back in the days, Bedouins used to have camels and camels
are hard to restrain but if you put a holster on the camel around his head, you have full
control over him. You move him left, right, forwards and backwards with that little string,
and that is how Allah has control of every creation.
THE STORY OF A PRISONER FROM THE INNOCENT MAN

You know John Grisham who wrote many law based novels. He wrote his first and I think his
only non-fiction book and it is the only one I read of his books. It is a very good book and it is
about the lack of justice in the criminal system. It is called The Innocent Man and it is a book
that speaks about the lack of justice in the US system and also about the torture of the
electric chair. A very interesting book, but what caught my attention more than anything in
Page | 749
that book when I read it was a story he mentioned years and years ago of a man who was
sent to be electrocuted.
He describes the man as black, slim, short and slightly over a hundred pounds. He was very
slim and small. They put him in the electric chair and they strapped him down. Just when
they closed the door and left the room to turn on the switch, he breaks out of the straps
and begins to run around hysterically in the electric room where they are about to
electrocute him, until they bring the goon squad that restrain him and take him back to his
cell. Note he is a very slim and small guy and he said he breaks out of the straps straps that
the strongest of criminals never broke out of. He did not say he slipped out of them which
you can possibly understand, but he mentions his small size and then says he breaks out of
them.
The goon squad run in the room, restrain him and take him to his cell. They set another
execution date and on the next execution date, the same thing happens. He breaks out of
the straps a second time, then a third and a fourth and a fifth and a sixth time. On the
seventh time, things happen differently. Every execution they had set as soon as they put
him in the chair, he breaks out of the straps. I said to myself this is a great lesson in
Tawakkul. What did the Prophet sallallahu alayhi wa sallam tell Ibn Abbaas? If the Ummah
came to harm you in what Allah did not want them to harm you in, they could not. That is
what happened the first six times. On the seventh time, it was written by Allah that his time
has come and if the entire universe came to spare his life on that seventh time, they would
not be able to spare his life.
Allah is the One who could do all that and more. Allah the One who controls the universe is
worthy of you putting your full Tawakkul on Him in personal matters, in financial matters
and in matters of this Ummah. They asked al-Ahnaf Ibn al-Qays how did you master Taqwa?
He said I knew no one takes my provision but me, so my heart felt at ease. Do not stress
over materialistic matters, your job or your paycheque. You put your Tawakkul in Allah and
you do your means. No one is going to take it. He said I realised no one can perform my
deeds but me, so I occupied myself and my time with my deeds. Then he said I realised that
Allah is always watchful over me, so I was ashamed to let Him see me committing a sin.
Then he said I realised that death is waiting for me, so I gathered the provision for that
journey. A man told him where do you eat from al-Ahnaf? So he mentioned to him the
verse:

: ...
...
And to Allah belong the treasures of the heavens and the earth. (Surat al-Munaafiqoon: 7)
Do you think Allah will provide a Kaafir sustenance and leave me out of it? Tawheed was
meant to bring you ease and peace in this world, and the ultimate goal in Jannah. This is
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Tawheed. Tawheed is to benefit you in both worlds, to bring you tranquility in life, and to
make you a firm and true Muwahhid who relies on Allah with honour. That is the
honourable life.
A mountain full of problems rest on the shoulder of a believer who has true Tawakkul, and
with reliance he takes it with a smile. And if you see him, it is possibly like he is the happiest
man. It could be death in families, a lifetime in prison, maybe execution or maybe loss of
wealth. Then you see one who lacks Tawakkul and he gets a glimpse of that problem
maybe a flat tyre or maybe the boss looks at him wrong. He has to go visit the psychiatrist
and decide what therapy and what medicine he needs to go on.
Alhamdulillah we took Duaa, fear, hope and Tawakkul. We will Inshaa Allah take Raghbah
war-Rahbah wal-Khushoo next class.
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CLASS THIRTY FOUR

As you know, for the past weeks we have been taking the examples of Ibaadah that the
author mentioned (matters that can only be directed to Allah subhaanahu wa taaala). The
next Ibaadah that he mentioned is the Ibaadah of Raghbah (), which is fervent desire.
RAGHBAH, RAHBAH AND KHUSHOO

He mentioned three Ibaadaat altogether and then he mentioned them with proof. He
mentioned Raghbah which is fervent desire, then Rahbah ( )which is dread, and then
Khushoo ( )which is reverence and humility. Later on when he mentions the proof, he
mentions them altogether because he chose one Ayah that has proof for all of them.
:

:

Allah said they used to hasten in their acts of Ibaadah or devotion and obedience to Allah,
and they used to worship Allah upon Raghbah, upon Rahbah and in Khushoo.
Let us go over them one by one and then we will go over the proof that the author
mentioned.
RAGHBAH
THE DEFINITION OF RAGHBAH
Raghbah is fervent desire. It is the utmost desire and it is the utmost desire combined with
love and persistence to reach that which is beloved. When you are wholeheartedly in Duaa
or in any act of worship and you are in the utmost desire and persistence into that Ibaadah,
that is Raghbah right there. Raghbah is very similar to what we took of Rajaa. Raghbah and
Rajaa both mean hope in English, however Raghbah is more special. It is a higher category
and standard of Rajaa and it is the highest peak of Rajaa. In laymen terms, Raghbah is
when you are deep into your Ibaadah.
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THE STORY OF URWAH IBN AZ-ZUBAYR IBN AL-AWWAAM

Let me tell you this story and this will tell you what Raghbah is. Not only Raghbah, but all
three of these Ibaadaat that we will mention today Inshaa Allah. It will tell you what
Raghbah, Rahbah and Khushoo are and how they pertain to and affect your Ibaadah. In
particular, the story I am going to tell you is about how they affect Salah. The chain of this
story is authentic. Had it not been authentic, you would think it is a fictional story or a
figment of someones imagination.
The story is about Urwah Ibn az-Zubayr Ibn al-Awwaam radhiallahu anhuma. Urwah was a
man with a golden ancestry. His father is az-Zubayr Ibn al-Awwaam one of the ten people
promised to go to Jannah and the companion who was one of the six people that Umar
radhiallahu anhu chose to choose the destiny of this Ummah after he dies. His mother is
Asmaa Bint Abu Bakr and that makes his maternal grandfather Abu Bakr as-Siddeeq
radhiallahu anhu. His paternal grandmother was Safiyyah Bint Abdul-Muttalib. If his mother
is Asmaa, that means his aunt is Aishah radhiallahu anha. That is why he used to enter
upon Aishah, he used to narrate Ahaadith from her and he used to learn with her. And
because of that, he became one of the top seven Fuqahaa in Madinah. May Allah honour
this Ummah with the likes of Aishah and Asmaa who play their proper model role in raising
revivers and Mujaahideen for this Ummah.
After the death of the Messenger sallallahu alayhi wa sallam, he remained in Madinah.
When he grew older, he decided to visit Bilaad ash-Shaam. During his journey or possibly
before it, he was infected with some kind of disease in his foot that began to spread during
the journey and it reached the shin area (somewhere between the knee and the ankle).
When he arrived in Bilaad ash-Shaam, they brought him the doctors who told him this leg
needs to be amputated otherwise it is going to spread and kill you. Back then, they used
alcohol for anaesthesia. That is what reduced the pain when they operated in these kind of
surgeries. Urwah held himself to a higher standard. If it was permissible for normal people
in such circumstances, it is not something Urwah would allow upon himself. He held himself
to a higher standard and this is our point here he said let me make Salah and when you
see me get into my Salah, amputate my leg as you wish. Do you know what he meant by
that? What he meant is let me get into my Salah, let me stimulate and rev up my Raghbah,
Rahbah and Khushoo, then amputate my leg.
Why Urwah? Because when a heart elevates in that Ibaadah of Raghbah, Rahbah and
Khushoo during Ibaadah, it numbs the feeling of the limbs. You are present in your body
but in reality, you are in another world. You may see a bodybuilder or someone very athletic
and in the peak of his fitness abilities you tell him your son just got hit by a car and if it
affects him and moves him internally, that strong and athletic man will drop down to his
knees in weakness. Where are his muscles? Where are his athletic abilities? The heart
feeling overwhelms and overpowers his physical strength and paralyses the limbs.
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While Urwah was deep in his Raghbah, Rahbah and Khushoo, they cut with a knife. The
shin area is by a bone area and when they got to the bone area, they heated a saw and
began to saw it off. First they cut and then they sawed. At that time, out of his seven sons,
his most beloved son Muhammad went to a stable for the leader al-Waleed Ibn Abdul-Malik
and a horse or a camel booted and stamped him to death. When the people began to visit
him and among them was al-Waleed Ibn Abdul-Malik, they gave him condolence about his
leg and then they informed him and gave him condolence about his son. Did he say why?
First my leg and now my son? Problem after problem. My grandfather is Abu Bakr
radhiallahu anhu and he gave victory to Islam. I am one of the top seven Fuqahaa in
Madinah. Why me? I am the son of the man who gave your Messenger victory Yaa Allah. Is
that what he said? That is not Urwah Ibn az-Zubayr. Listen to what he said.
He said:

O Allah they were seven, You took one and You left me six. He means about his sons he
had seven. He said You took one and You left six. Look at the positive thinking. You have
been so gracious and kind to me Yaa Allah.

Now he is talking about his limbs. O Allah they were four (two hands and two legs), You took
one and You left me with three. You have been so gracious and kind to me. Look at the
positive thinking in the middle of a calamity.
Then he said:

Alhamdulillah. If You took, You left me with plenty. You took one of my limbs and You left
me with three. You took one of my sons and You left me with six.

And if You tested me, you kept me sound and well for such a long time.

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All thanks to You Allah for what You took and for what You kept.
This story has a few narrations to it and what will stun you is the addition in Ibn Abi adDunya. He said the night that he lost his leg and he lost his son, he did not miss his Qiyaam.
Take a break Urwah. Mourn your son. Wait until your pain eases and then resume your
night recitation. These were men who were born for the Aakhirah. He did not miss his night
recitation that night. It gets more amazing. I remember mentioning this in one of the first
Jumuah Khutbahs I gave. It had to have been one of the first ten that I delivered maybe
twenty or twenty five years ago, and I said back then what I will still say today. For me the
most amazing and astonishing part of it is what Ibn Katheer stated that al-Awzaaee said.
: :

When his leg was cut, Urwah said O Allah, You know I never used this leg to walk to a sin
before. How many of us can look at their legs today and say that? Or look in the mirror at
their eyes and say the same statement? Or look at their tongues or at their hands and say
Allah, You know we never used this for a sin?
Do you know it is the opinion of some of the Hanafiyyah that whoever says Allah You know
(Yalamullah (
))I did this or that and he is a liar, then he becomes a Kaafir. That is
because in reality by that statement and by that lie, he claims that Allah does not know.
That is the opinion of some of the Hanafiyyah and it may be the weaker of two opinions on
that issue, but it shows you how dangerous it is to say Yalamullah on a lie. Saying Wallahi
and lying is easier than saying Yalamullah on a lie. Urwah was so sure of his past that he
said O Allah, You know I never used this leg to commit a sin before.
Listen to the icing on the cake of this story. I told you his leg was amputated in Bilaad ashShaam, so he returned back to Madinah with no son and no leg. He lost his son and he lost
his leg. When he returned back to Madinah, they said Wallahi we never heard him complain
about his foot or about his son. Men raised by Muhammad sallallahu alayhi wa sallam.
This story has so many lessons in it but before we get carried away, our point for this class
and why I mention it for this class is the affect Raghbah, Rahbah and Khushoo have on
someones Salah. The affect that it has is that it numbs and paralyses the limbs because
Raghbah, Rahbah and Khushoo take a person to another world a true spiritual world and
a true Imaanic world. Some make superficial Salah as many or most do. Others have
Raghbah, Rahbah and Khushoo in them like Urwah.
Page | 755
RAGHBAH IN DUAA
If one has the Ibaadah of Raghbah in the worship of Duaa, he will have a strong heart
presence in his Duaa along with persistence and the utmost desire. That is the definition of
Raghbah. Usually that shows on ones appearance and his limbs. It has an effect on ones
appearance. For example, his hands may be strongly extended. It will have an effect when
one is making Duaa. One may be making Duaa as if he is in a life and death situation,
clinging on a raft in the middle of the ocean. That is the type of Duaa that gets accepted.
That is the affect of Raghbah.
On the other hand, you have someone who is making Duaa but it is a superficial Duaa, like
those who repeat that which they memorise and sometimes they do not even know what
they are saying. Then other times the mind and heart are not even present or set on the
Duaa, and that is the Duaa free of Raghbah. A long Duaa, plenty of continuous Duaa with
strong heart persistence and heart presence in that Duaa that is the Duaa of Raghbah.
RAGHBAH IS AN IBAADAH
Raghbah is a flavour you add to your Ibaadah to make it and take it to a higher level.
Raghbah is doing your Ibaadah with the earnest heart desire for that which is with Allah. A
believer should hasten to Allah with earnest desire (Raghbah), with regard to every action of
Ibaadah. Raghbah is an Ibaadah and it must only be given to Allah subhaanahu wa taaala.
Giving the Raghbah that you should give to Allah to someone else becomes Shirk and there
is plenty of proof in addition to the one the author mentions.
:
And to your Lord (Alone) turn (all your intentions and hopes and) your invocations. (Surat
ash-Sharh: 8)
...
:
Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in
the Hereafter). (Surat al-Qalam: 32)
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RAHBAH
Rahbah is the next Ibaadah. Like I said, he used the same proof for Rahbah and he will use
the same proof again for the next one, which is Khushoo. He used one proof for all three
and we will get to that proof.
THE DEFINITION OF RAHBAH

Rahbah is fear and it is like Khawf, which also means fear. Khawf and Rahbah both mean
fear, but Rahbah is special fear and it is the peak of fear. It is a higher status of fear. It is not
the regular Khawf fear. Just like we said that Rajaa and Raghbah are similar in that both
mean hope but Raghbah is a higher level of hope, over here Rahbah is a higher level of fear.
THE DIFFERENCE BETWEEN KHAWF AND RAHBAH

Both words mean fear, but there is a difference. There are two main differences. We will
take the two main ones and the most important ones. The first difference is in the length of
Rahbah. It is prolonged fear. When al-Askaree mentioned the linguistic definition of
Rahbah, he mentioned two points and pay attention to them so you will not get lost. He said
the Arabic people used to say:

A camel that is Rahb. Rahb is a description of a camel, using the derivative of the root word
of Rahbah. They used to say that about a camel when the camel has long bones. Keep in
mind the word long that is what we need out of it.
Then he mentions the second point which really boils down to the same conclusion. He said
the Arabic people used to also say Raahib ( )about a Christian monk, which they still
use today. Raahib is one of the derivatives from the root word of Rahbah. Why is he Raahib?
Why was he called that? The Arabic people used to call him that because he had prolonged
fear.
From those two linguistic definitions of Rahbah, we learn that it is prolonged or long fear, so
you see it is not regular Khawf. It is a higher status than regular Khawf. We can sum up the
first difference between Khawf and Rahbah in one sentence. Khawf is fear for possibly a
short time, whereas Rahbah is prolonged fear. It is a higher status. The second difference is
Khawf is usually for fear that is possible. It may happen and it may not happen. It is
something that is uncertain. If you remember it, you will get afraid. If you forget it, you are
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no longer afraid. It may happen and it may not happen. It is for that which is uncertain. That
is Khawf. Rahbah is fear of something that is certain, not fear of something that is possible
or likely. It is imminent and certain, unlike Khawf.
For example, someone is sentenced to death and he is awaiting execution. He is sentenced
and he is awaiting the date. That is imminent and certain, so that would be Rahbah. It is
constant that he is in fear because the execution date is set and he is awaiting the
punishment. Someone in prison who has not been sentenced may get sentenced to prison
time, sentenced to death or he may go home free. He is afraid and to him it is uncertain.
The judge might say life, execution, not guilty or go home, yet he fears the execution or he
fears prison. That is Khawf because it is possible, but it is not imminent.
What is the conclusion of those two differences? For our purposes, the Ibaadah of Rahbah is
to have prolonged fear of Allah. That is number one simply put. Rahbah is prolonged fear.
Not just regular fear, but prolonged fear. Number two it is imminent and constant fear. It
is not that it may happen, but it will happen. We spoke on the regular fear previously, so
there is no reason to go over the regular fear again.
WHEN IS RAHBAH SHIRK?

If one has prolonged and constant fear of a person in a grave, that is Shirk Akbar. If one has
fear of someone living or inanimate objects in matters that only Allah can do and it is
prolonged fear, that is also Shirk Akbar. The author uses the verse:
...

:
There is also additional proof for that.
...
:
Then, fear Me (Allah) much [and Me (Alone), i.e. be away from all kinds of sins and evil
deeds that Allah has forbidden and do all that Allah has ordained and worship none but
Allah]. (Surat an-Nahl: 51)
Have Rahbah only from Me.
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Let us take how Shirk is in relation to the difference between Khawf and Rahbah. If you fear
any type of fear from one in a grave or inanimate objects, or you fear someone that is living
with the same fear you fear Allah, then that is Khawf right there and that is Shirk Akbar.
What about Shirk of Rahbah? If in addition to that fear I just mentioned to you, it is coated
or you combine to it that you fear it is certain what they will do, then that takes it up to
Shirk of Rahbah. It is not likely, but it is certain what they are going to do to me. If you add
the certainty factor to that regular fear, then it is Shirk of ar-Rahbah. That is the first one.
If that fear is prolonged fear or long fear, then that is Shirk of ar-Rahbah. So if you add to the
fear that it is prolonged fear, that is Rahbah. If you have the feeling that what they are going
to do is imminent, that is Rahbah. That takes it from regular fear to Rahbah. Certainty of the
matter or prolonged fear takes it to Shirk ar-Rahbah. It will fall under the definition of Shirk
ar-Rahbah, and that is how you know the difference between the regular Shirk al-Khawf and
Shirk ar-Rahbah. Fear combined with the heart fixed that the harm will reach one or if it is
prolonged that is Shirk Akbar of Rahbah.
KHUSHOO
The next Ibaadah that the author mentions is Khushoo.
THE DEFINITION OF KHUSHOO

The definition is humility and submissiveness to Allah, submitting to whatever Allah has predecreed and whatever He ordained and commanded. When the earth is at peace and
serenity, calm and composed and there is no movement in it, Allah called it Ardhun
Khaashiah (
) :

: ...
And among His Signs (in this), that you see the earth barren. (Surat Fussilat: 39)
When there is no water, nothing grows on it and it is very calm. There is no movement in it,
so it is Ardhun Khaashiah. When it rains, it is stirred. Stirred is movement and that is the
opposite of Khushoo. It is stirred so that means life and growth and there is movement in it.
Khushoo of a human would mean the peace, tranquility and serenity in the heart, and the
affect it has on the limbs.
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WHEN IS KHUSHOO IBAADAH?

When we say stand in Salah in Khushoo, that is what we mean. His Salah should have the
Ibaadah of Khushoo in it. It should have the Khushoo status in it. He stands in humility,
serenity and peace with Allah in the heart, and it shows on the limbs. Its affect shows when
his head is bowed, when he is looking into the place that he is prostrating and when he does
not move. Even in walking to Salah, you need Khushoo. He walks calmly and in serenity.
That is Khushoo in walking to Salah.
WHEN IS KHUSHOO SHIRK?

If someone stands in front of a grave or a person and his limbs and his heart are in humility
and serenity, that is Khushoo even if you do not add anything else to it. So if I stand in front
of someone in the Khushoo fashion that I am only supposed to stand to Allah in, that is
Shirk even if I do not add anything to it. If I stand before someone in the manner that I stand
in front of Allah, that in itself is Shirk and you do not have to add Duaa to it. If I stand in
front of a grave or someone in the manner of Khushoo that I stand before Allah in, that
becomes Shirk Akbar.
The best and detailed example on that is in Madinah. I remember when I was young and
even when I was older in the university I also saw it, but it stuck to my mind when I was
young because of what my father used to do. May Allah grant him a long life full of deeds.
You see many in the Haram in Madinah in front of the grave, near the grave and even
sometimes at a long distance from the grave in the Haram, and they would face the grave.
The Qiblah would be that way and they would face the grave. When they face the grave,
they stand with their hands as if it is in Salah. They face the grave and they are in Khushoo
and you would wish to see that in Salah. That type of Khushoo to the Prophet sallallahu
alayhi wa sallam you would wish to see that in Salah for Allah subhaanahu wa taaala.
I remember every time my father would take them and explain to them that this is not right.
Their movements, their humility and even their breathing is at its peak of Khushoo before a
grave or a Wali sometimes. That Khushoo is the type of Shirk that we are talking about. You
also see some deviant sects stand before their living Awliyaa in such Khushoo where they
suppress their movements and even their breathing in Khushoo for that person. Even at
times walking backwards so as to not give their back to the person they claim is a Wali, and
sometimes they do that in front of graves. That type of Khushoo is the Shirk Akbar. That
Khushoo belongs only to Allah.
Similar to that is walking to a grave. We said you should have Khushoo in walking to Salah.
When some people walk to graves of their supposed Awliyaa, they have the heart feeling of
Khushoo. That is Shirk. That Khushoo is Shirk even without anything combined to it. You do
Page | 760
not have to make Duaa for it to be Shirk. Khushoo is independent Ibaadah that belongs to
Allah subhaanahu wa taaala and the proof is in the same verse:
...

:
THE DIFFERENCE BETWEEN KHUSHOO AND KHUDHOO

There is a very similar word in Arabic which is Khudhoo ( )and it is another Ibaadah.
Khudhoo is an Ibaadah that pertains more to the limbs, whereas Khushoo pertains more to
the heart, voice, eyes and everything else.
Allah said about the eyesight:
: ...
Their eyes will be cast down. (Surat al-Qalam: 43)

There is Khushoo of the eyes.
Allah mentioned it about the voice as well:
...
: ...

And all voices will be humbled for the Most Beneficent (Allah). (Surat Taha: 108)
THE IMPORTANCE OF KHUSHOO AND HOW TO ATTAIN IT
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Successful indeed are the believers. Those who offer their Salat (prayers) with all solemnity
and full submissiveness. (Surat al-Muminoon: 1-2)
Khushoo is an Ibaadah and part of Salah. Khushoo is so important in all Ibaadaat but
because Salah is more important, it is more stressed in Salah. There is an authentic
statement from Abu Saeed al-Khudri and it is not attributed to the Prophet sallallahu alayhi
wa sallam. Even though this is a statement of Abu Saeed al-Khudri, something like this takes
the ruling as if the Prophet sallallahu alayhi wa sallam said it. Why? Because with matters
like this which relate to knowledge of the unseen, we know for a fact that the Sahaabah
would never speak about them had they not heard something about them from the
Messenger sallallahu alayhi wa sallam. Abu Saeed said when Allah created Jannah, a brick
of gold and another of silver, He said speak to Jannah and Jannah said:
The verses in the beginning of Surat al-Muminoon. Who are the successful ones?
Those who offer their Salah with full submissiveness and Khushoo. In these verses, Allah
based success on the Ibaadah of Khushoo in Salah.
How to attain Khushoo in Salah or Ibaadaat is something that will take another lecture by
itself or a few lectures actually. Here we try to stay focused on the Tawheed aspect of the
Ibaadah instead of going deep into the spiritual aspect, but we do mention spiritual aspects
sometimes because they are essential to our Tawheed. A quick point on that because it is
neglected so much. One of the biggest factors in attaining Khushoo in Salah and Ibaadah is
matters before the Ibaadah. Having fear of Allah outside of Salah and before Salah or any
Ibaadah that you may seek Khushoo in. When one has Khawf and Rahbah of Allah and
these Ibaadaat are intertwined, he does the ordains and he walks away from the
prohibitions, Allah will bless him with Khushoo in the Salah.
Try it and see. If you enter an Ibaadah preceding it with the smallest of the Sunnahs, you will
feel your Ibaadah is different. You will feel more Khushoo in it. It could be as simple as entry
to the Masjid in the proper Sunnah way with your right foot and with the right Duaa,
lowering your gaze before entering the Masjid, praying the Sunnah when you enter the
Masjid, praying the Sunnah of the Salah or praying the Sunnah of the Wudhu. That person
who did that will definitely have a different feel of Khushoo than one who just walked into
the Masjid at Takbeerat al-Ihraam and said Allahu Akbar with the Imaam. He neglects the
Sunnah or worse than that is one who had just done sins. He let his eyes roam freely at the
sisters before he entered the Masjid and then he expects Khushoo in his Salah right after
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that. Your lifestyle of Taaah (obedience) is what will bring you Khushoo in your Ibaadah
and more so in Salah for example. You will see one person for example who has Khushoo in
reciting normal verses of the Quran. They may be verses that do not contain any part of
fear in them, but his heart melts and he begins to cry and weep, while his partner near him
is dazed at what caused this man to have Khushoo over these verses.
If you want to attain or you want to strengthen your Khushoo, change your entire lifestyle.
It is not just the moments of the Salah, but it is the entire lifestyle and matters preceding
that Ibaadah. That is what many neglect. Khushoo also comes by training yourself. You have
to train yourself into Khushoo. Khushoo comes by Salah at night. How many people beg
Allah and plead with Allah to bless them with the honour and privilege of having Khushoo in
their Ibaadaat? Also learning the qualities of Allah what Allah mentioned about Himself in
the Quran and what the Messenger sallallahu alayhi wa sallam taught us of the qualities
and attributes of Allah. Let them register in your heart and sink in your mind. Those matters
are what will grant you Khushoo in your Ibaadaat. That is just a brief example of some of
the things that will give you Khushoo in Salah.
EXAMPLES OF THE SALAF IN KHUSHOO

Maymoon Ibn Hayyaan said I never saw Muslim Ibn Yasaar look away in his Salah. He means
those little Shaytaanic glances with the corner of your eye. He said I never saw him look
away in his Salah, not even a short or a long glance. One day a portion of the Masjid
crumbled and collapsed and everyone in the town gathered, while Muslim Ibn Yasaar was in
that Masjid and he did not even glance or leave his Salah.
The best example of the last three Ibaadaat (Raghbah, Rahbah and Khushoo) is the story I
mentioned about Urwah Ibn az-Zubayr. It made him numb to the knife that was heated and
the saw that cut through his bones. Khalaf Ibn Ayyub was asked why do you not wave away
the flies when they come in front of your face in Salah? A fly comes in front of him and you
know how annoying and irritating they are, but he never moves his hand to wave them
away in Salah. His answer to that was I heard that criminals compete and bolster on how
they withstand the extreme lashes of their punishment without even flinching. He said if the
criminals do that and they are patient over their crimes, do you want me to flinch or move
my hand while I am standing before Allah subhaanahu wa taaala? When Ibn az-Zubayr
made Salah in Khushoo, he was described like he was a tree trunk solid in Salah.
A Hadith in at-Tabaraani indicates a reality that this Ummah is in. Abu Dardaa said that the

Page | 763
The first of the matters that will leave this Ummah is Khushoo. There will be a time when
you will enter a Masjid and will not see anyone in Khushoo.
That is the status of this Ummah today. What is wrong and what he warned about is what is
happening today. When one adjusts his internal heart and Khushoo, the Khushoo begins to
show on the limbs. One works on perfecting the Khushoo of his heart and that will settle
the limbs. Settling the limbs without the heart Khushoo some called it the Khushoo of
Nifaaq.
THE PROOF OF THE AUTHOR ON RAGHBAH, RAHBAH AND

KHUSHOO
The proof the author mentioned combined all three Ibaadaat (Raghbah, Rahbah and
Khushoo) because all three are in one verse. There is plenty of other individual verses for
each one of these Ibaadaat, but it is wise that he chose one proof because like we said this is
a summarised book. The verse that he mentioned is:
...

:
They used to hasten on to do good deeds and they used to worship Us in Raghbah, Rahbah
and Khushoo. The verse is pretty straightforward. The verse is praising the Messengers for
specific qualities. We said when Allah commands, praises or orders an act, that means that
act becomes an Ibaadah. If He praises people for an act then that becomes an act of
Ibaadah, and He praised the Messengers for:

Means they used to hasten. The Messengers that He mentioned in the previous verses used
to hasten.
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They used to hasten on to do good deeds.

Khayraat ( )means all good, including heart, tongue and action.

And they used to make Ibaadah. Duaa here means Ibaadah. We took that Duaa means two
things several times. The first meaning it has is Duaa when you invoke Allah, which is Duaa
at-Talab. The second meaning of Duaa is Duaa of Ibaadah, meaning all types of worship.
We explained why the worships are called Duaa because you may not be directly asking
Allah something, but indirectly you are asking through your Ibaadah. You are asking for the
forgiveness of Allah or the pleasure and delight of Allah through your Ibaadaat. You are
asking for Jannah or to be saved from Jahannam through your Ibaadaat. That is why it is
called Ibaadah. Duaa in this verse includes both Ibaadah Duaa and Talab Duaa. Whenever
you see Duaa in the Quran, it means both unless there is additional proof to specify one.
They make Duaa, meaning they make Ibaadah with those three Ibaadaat. Allah praised the
Messengers for making their Ibaadaat:

The three Ibaadaat that we spoke about.
Before we move on, a linguistic lesson on this Ayah.

And used to humble themselves before Us.
It is like what I mentioned last week. It is switched around and it should have been:

However, the verse says:

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Why is it switched around from what is the normal Arabic? Taqdeem Maa Haqqahu Takheer
Yufeed al-Hasr wal-Qasr (
) . When it is switched
around like it is over here and last week, it is to emphasise, limit and restrict.
In the normal Arabic, one would say:

It means they made Khushoo for us.
Here it is flipped around. When you flip it around, it is:

Why? It is to emphasise Khushoo is limited and restricted to Allah, just like we mentioned
about the other verse.
RAGHBAH AND RAHBAH IN IBAADAH

This verse indicates that you need Raghbah and Rahbah in your Ibaadah and as we
indicated, Raghbah and Rahbah are higher levels of hope and fear. We stated two classes or
so ago that you need those in your spiritual journey to Allah. You need Khawf and Rajaa,
Rahbah and Raghbah in your spiritual journey to Allah. Some Ulamaa indicated that during
obedience, the wing of Raghbah should be slightly higher to encourage one. And in times of
sin, the wing of Rahbah should be slightly higher to deter from the sin. Just like a bird
manoeuvres with his wings, however he maintains an overall balance. That is one opinion.
Some Ulamaa said the level of Raghbah should be slightly higher when one is ill because he
is at a weak point and he might meet Allah, so let him meet Allah with more weight to his
Raghbah. And then they said one should have slightly more Rahbah during his times of
health. Some Ulamaa said Raghbah and Rahbah should be at an equal level, so that hope
will not make one feel comfortable from the plan of Allah and fear will not make him
despair from the mercy of Allah. Both feeling secure from the plan of Allah and also
despairing from the mercy of Allah are worse than each other, so that is why you should
keep them at the same level or at a very close level.
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KHASHYAH
The next Ibaadah after that is al-Khashyah (). He mentioned al-Khashyah and then he
mentioned the proof.
: :
THE DEFINITION OF KHASHYAH
Khashyah is fear founded on knowledge and fear founded on knowledge of the greatness of
the one whom he fears. Khashyah is to fear someone. If you fear someone regardless of the
punishment that he may do, that is Khashyah. Now Khashyah, Khawf and Rahbah all mean
fear, but there is a difference. We already took the difference between Khawf and Rahbah.
We said Rahbah is fear, but prolonged fear and fear from imminent punishment.
THE DIFFERENCE BETWEEN KHAWF AND KHASHYAH

In Arabic, Khawf usually refers to fear of the punishment, meaning it is attached to the
punishment. Khashyah is fear that is attached to the one you fear punishing you. If Abdullah
wants to kill you and you fear the killing, we say that is Khawf. If you fear the killing, that is
Khawf. If you fear Abdullah himself because he is strong but it is not pertaining to the
punishment or threats, that is Khashyah. And of course, Allah subhaanahu wa taaala has
the supreme examples.
: ... ...
How do we know this difference? What is the proof for this difference?

:
Those who join that which Allah has commanded to be joined (i.e. they are good to their
relatives and do not sever the bond of kinship), fear their Lord, and dread the terrible
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reckoning (i.e. abstain from all kinds of sins and evil deeds which Allah has forbidden and
perform all kinds of good deeds which Allah has ordained). (Surat ar-Rad: 21)
Look at that verse. Allah says:

Fear their Lord, and dread the terrible reckoning (i.e. abstain from all kinds of sins and evil
deeds which Allah has forbidden and perform all kinds of good deeds which Allah has
ordained).
Allah mentioned both Khashyah and Khawf in this verse. When He referred to fearing Allah,
He said:

He used the word Yakhshawna (
)when it is fearing Allah.
When He spoke about fearing the punishment of the Judgment Day, He said:
Allah could have combined between fear of Him and the Judgment Day with either Khawf or
Khashyah. He could have used one of them. He could have said they have Khashyah of the
Judgment Day and of Me, or they have Khawf of the Judgment Day and of Me. Both of them
would have worked but in regards to fear of Him, He said:

That is Khashyah.
In regards to fear of the Judgment Day, He used:
We took the first difference between Khashyah and Khawf. The second difference is what
we stated earlier in the definition of Khashyah. We said Khawf and Khashyah are both fear,
however Khashyah is special because as we stated in the definition, Khashyah is founded
upon knowledge of the greatness of the one whom he fears. So Khashyah is fear, but it is
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not just any fear. If it was any fear, it would be Khawf. It is fear with knowledge and that is
what makes it at a higher status. It is the fear of the knowledgeable. What is the proof for
this second difference between Khashyah and Khawf?
: ... ...
It is only those who have knowledge among His slaves that fear Allah. (Surat Faatir: 28)
In English it may not be clear because they use the term fear for both Khashyah and Khawf,
but pay attention to the verse I just mentioned.
: ... ...
Allah uses Yakhsha (
). It is only those who have knowledge among His slaves that have
Khashyah of Allah. When Allah subhaanahu wa taaala referred to the fear of the
knowledgeable in that verse, He did not say:

He did not use Khawf. He mentioned the word Khashyah and He said:

When the Messenger sallallahu alayhi wa sallam described himself as fearing of Allah, he is
knowledgeable of course and that is why he used the word Khashyah:

He used the word Khashyah about himself because he is the most fearful of Allah and the
most knowledgeable, so it would be suitable that he uses Khashyah about himself instead of
Khawf.
So in a one-liner, the difference between Khawf and Khashyah is that it is fear of the one
who punishes. That is the first difference we took. The second difference is that it is the fear
of the knowledgeable. Some Ulamaa said Khashyah is the fear that is for Allah subhaanahu
wa taaala and Khawf is the one that is for humans. That is an opinion. As-Samaanee said
they both mean the same. In reality, they are not the same. There are differences and that is
what the majority of the Ulamaa mentioned and that is the correct opinion.
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WHEN IS KHASHYAH SHIRK?

Look at what Allah said:

...
Those who convey the Message of Allah and fear Him, and fear none save Allah. (Surat alAhzaab: 39)
They have Khashyah of Allah subhaanahu wa taaala and have Khashyah of no one else.
If your heart has Khashyah from a deceased, inanimate matters or objects regardless of
what it is, that is Shirk Akbar. If it is a living and you have Khashyah of him in that which only
belongs to Allah, that is Shirk Akbar. That is the type of Khashyah that only belongs to Allah.
THE PROOF OF THE AUTHOR ON KHASHYAH

The author used the verse:
: ... ...
So fear them not, but fear Me! (Surat al-Baqarah: 150)
Have not Khashyah of them and have Khashyah of Me.
Falaa ( )is to deter, meaning do not. Do not have Khashyah of the Kuffaar. The verse is
referring to the Kuffaar.

Orders all the Khashyah for Him subhaanahu wa taaala. That order right there made it an
Ibaadah. This is an Ibaadah of the heart, which has an effect on the limbs. In addition to
submitting to Allah, one must have Khashyah. He must have the fear of Allah in his heart
and fear with knowledge.
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THE IMPORTANCE OF KHASHYAH AND THE STATUS OF THE

SALAF IN IT
Allah reprimanded the Children of Israeel for lack of Khashyah.
Then, after that, your hearts were hardened and became as stones or even worse in
hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are
of them (stones) which split asunder so that water flows from them, and indeed, there are
of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.
Just as He described some hearts as being harder than rocks, He informed us how
mountains have Khashyah of Allah and that Khashyah makes them crumble.

:

Had We sent down this Quran on a mountain, you would surely have seen it humbling itself
and rending asunder by the fear of Allah. Such are the parables which We put forward to
mankind that they may reflect. (Surat al-Hashr: 21)
Amazing how rocks and stones have Khashyah and Khushoo to Allah subhaanahu wa taaala
and they would crumble because of that, yet hearts of some of the believers have become
harder than that.
The Prophet sallallahu alayhi wa sallam used to cry in Khashyah in his Salah and in his night
Salah. Abu Bakr was known for his crying in his Salah. Uthmaan was known for his beard to
be soaked in his tears at the sight of the graveyard. Al-Hasan al-Basri used to say a believer
combines between Imaan and Khashyah, and a hypocrite combines between wickedness
and safety from the plan of Allah.
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:
Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah
except the people who are the losers. (Surat al-Araaf: 99)
Al-Qaasim Ibn Muhammad said we used to travel with Abdullah Ibn al-Mubaarak (the
famous Aabid, Zaahid, scholar and Mujaahid) and I would always think to myself how did
Ibn al-Mubaarak get the status that he got? That high and elevated status where people
began to accept him, love him and take from him. The righteousness that he was on how
did people accept him and not us at the same level? What was it that made him special over
us? He said he makes Salah and we do the same. Abdullah Ibn al-Mubaarak does Siyaam and
so do we. He did Jihaad and we do the same Jihaad as he did. He said in our journey as we
were resting, the lamp we had went out for a few moments before someone got up and
fixed it. Al-Qaasim Ibn Muhammad who is talking said I looked at Abdullah Ibn al-Mubaarak
and he was crying at those moments right there the moments of the darkness. A few
moments of darkness reminded him of the punishment in the grave and the life after. He
began to cry in those little moments. Al-Qaasim Ibn Muhammad said I said to myself the
Khashyah that he has in his heart is that which made him supreme over us.
True Khashyah is your means to guidance. Khashyah is a path to guidance.

:
The Mosques of Allah shall be maintained only by those who believe in Allah and the Last
Day; perform As-Salat (Iqaamat as-Salat), and give Zakat and fear none but Allah. It is they
who are expected to be on true guidance. (Surat at-Tawbah: 18)
They have Khashyah of none but Allah and at the end of that, Allah said those are the true
people on the guidance.
True Khashyah brings success and victory.
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:
And whosoever obeys Allah and His Messenger (sallallahu alayhi wa sallam), fears Allah,
and keeps his duty (to Him), such are the successful ones. (Surat an-Noor: 52)
It is success and victory.
Ibn Qudaamah mentioned that before Allah guided Bishr, he was drinking and sinning. A
righteous man passed by the house of Bishr. He overheard the sins, so he stopped by. He
knocked on the door and the servant of Bishr answered. Bishr is in there preoccupied with
drinking and every other sin. The good man said is the man who lives in this house a slave or
a free man? She said no he is a free man. He said you are right, he is a free man. If he was a
slave, he would have had Khashyah of the One he is a slave for, leaving those prohibitions.
Look at that statement. She said the owner of the house is a free man. The righteous man
responded and he said you are right. If he was a slave then he would have had Khashyah to
stop him from those sins that he is doing. He meant something deep.
Bishr overheard and he asked his servant to repeat to him what that stranger said. She
repeated it and he said which way did he go? He chased after him with no shoes and
nothing on his head. When he caught up to him, he said are you the one who was by my
house? He said yes. Bishr said could you repeat what you said to my servant? And that is
when Bishr fell on his face crying and saying I am a slave, I am a slave, I am a slave and I
want to be a slave. The Khashyah came back to his heart. Later on when Bishr became
famous and well known, they used to ask him why is it that you always walk barefooted? He
said because I fixed my bond and my Khashyah with Allah barefooted running after that
man. I always want to remember that and I want to meet Allah barefooted like that.
The reward for Khashyah is forgiveness from Allah and a great reward on top of that.

:
Verily! Those who fear their Lord unseen (i.e. they do not see Him, nor His Punishment in
the Hereafter, etc), theirs will be forgiveness and a great reward (i.e. Paradise). (Surat alMulk: 12)
Those who have Khashyah will get forgiveness and have a great reward from Allah. That
great reward is Jannah.
Khashyah grants you Jannah and saves you from Hell.
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Verily, those who believe [in the Oneness of Allah, and in His Messenger Muhammad
(sallallahu alayhi wa sallam) including all obligations ordered by Islam] and do righteous
good deeds, they are the best of creatures. Their reward with their Lord is Adn Paradise
(Gardens of Eternity), underneath which rivers flow, they will abide therein forever, Allah
Well-Pleased with them, and they with Him. That is for him who fears his Lord. (Surat alBayyinah: 7-8)
In another Surah:
Who feared the Most Beneficent (Allah) in the Ghayb (unseen): (i.e. in this worldly life
before seeing and meeting Him), and brought a heart turned in repentance (to Him - and
absolutely free from each and every kind of polytheism), enter you therein in peace and
security; this is a Day of eternal life! (Surat Qaaf: 33-34)
You are told to enter Jannah in Salaam. Why? Because of your Khashyah.
:

:

In Sunan at-Tirmidhi, Ibn Abbaas said the Prophet sallallahu alayhi wa sallam said two eyes
will not touch Hellfire one that shed a tear in the Khashyah of Allah and the second one
that stayed up guarding in the path of Allah.
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Keep in mind that Khashyah is a heart Ibaadah, but its affects are shown on the limbs. It has
an effect on your body parts. In his Manaaqib Ibn Taymiyyah (
) , Ali Ibn Umar
al-Bazzaar said when Ibn Taymiyyah used to say Allahu Akbar, it would blow the minds of
the people seeing it because of the Khushoo and Khashyah he had when he said Allahu
Akbar. He took it serious.
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CLASS THIRTY FIVE

We continue with our Al-Usool Ath-Thalaathah class. As you know, this is the thirty fifth
class Wa Lillahil-Hamd.
INAABAH
We were talking about several of the Ibaadaat that the author mentions as examples and
the Ibaadah of today is Inaabah.
He says:

: :
WHAT IS INAABAH?
Inaabah is continuously turning to Allah subhaanahu wa taaala in obedience and
repentance and avoiding disobedience of Allah. Previously we took Khawf and Rajaa and
then we took Raghbah and Rahbah. Among the many facts that we mentioned and we
stated is basically that Raghbah and Rahbah are higher and more special statuses of Rajaa
and Khawf. Raghbah and Rahbah are higher or special statuses of Rajaa and Khawf.
Likewise, among the many things that we mentioned about Khashyah is that it is a higher or
a more special form of Khawf. Khashyah is a higher status of Khawf. Here Inaabah means to
repent, but not just repent. It is a higher status of repenting.
In order for you to understand Inaabah which is the higher status of repenting, you need to
understand Tawbah. Number one Tawbah is leaving the sin or doing what you are
supposed to do and saying Astaghfirullah. Leave what you are supposed to leave or do what
you are supposed to do and say Astaghfirullah. That is the present. Number two is you
regret the past. Number three is you plan on never doing it again and that is for the future.
So repentance is past, present and future.
The fourth condition is if it pertains to the rights of someone else, you have to return it. If it
is money, you have to return it. If it is slander or backbiting, you must apologise. The
apology may cause a bigger Fitnah. For example, someone gossiped or mentioned someone
in bad behind his back and most people cannot accept an apology. In fact, it may cause
worse circumstances between the two. In situations like that, one can mention them in their
absence in good in a very similar setting to where they mentioned them in bad, just like they
mentioned them in bad. One can make Duaa for them due to their transgression and if that
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transgression is in money, you can present the money directly and apologise. If it is going to
cause a bigger problem, you can present it as a gift or put it in a mailbox. If you do not know
where that person is, then give it as a charity in their name. Those are the four conditions of
Tawbah, but that is not our topic. That is the definition of Tawbah and we need to know
what Inaabah is.
The linguistic term of Inaabah contains the meaning of hastening, turning to and going forth.
It contains all that in its linguistic meaning. In Arabic, returning to someone time and time
again is called:
If you go and visit them again and again or turn to them again and again.
The Arabs used to say about a woman:

When a woman turned to her husband after she was disobedient to him. When she
continuously turned to her husband in obedience after disobedience, they used to mention
that word about the woman back in the pure Arabic language days.
Therefore, among the meanings of Inaabah would be the four conditions of Tawbah we
mentioned plus a fifth pillar or condition, and that is turning to Allah in worship by
continuously and constantly renewing that repentance. That is the additional condition.
Therefore Inaabah is repenting, but not only that. It is doing it repeatedly, over and over
with love, fear and hope. It is repenting with the extra condition of doing it again and again.
So if you repent and you continuously repent, that means you did Inaabah.
Now if you do Inaabah constantly, what does that entail? That means you are steadfast. You
are on Istiqaamah (), so Inaabah entails Istiqaamah. Inaabah entails Istiqaamah
because you continuously repent. Some people repent but then go back to the sin or go to a
worse sin and some just remain idle after that repentance. Inaabah means that you are
continuously repenting and turning to Allah. That is the additional meaning in it. That means
you are on Istiqaamah and that is what is meant in the verse:

:
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Verily, those who say: Our Lord is (only) Allah, and thereafter Istaqaamu (i.e. stood firm
and straight on the Islamic Faith of Monotheism by abstaining from all kinds of sins and evil
deeds which Allah has forbidden and by performing all kinds of good deeds which He has
ordained), on them shall be no fear, nor shall they grieve. (Surat al-Ahqaaf: 13)
That is also the meaning of the verse that gave the Messenger sallallahu alayhi wa sallam
white hair:

:
So stand (ask Allah to make) you (Muhammad sallallahu alayhi wa sallam) firm and straight
(on the religion of Islamic Monotheism) as you are commanded and those (your
companions) who turn in repentance (unto Allah) with you, and transgress not (Allahs legal
limits). Verily, He is All-Seer of what you do. (Surat Hud: 112)
So when you continuously do Inaabah, it entails that you are firm and straight. That means
you are on Istiqaamah.
In summary, what we are trying to get at is that Inaabah means the four conditions of
repenting, but it is not only that. On top of that, you have to continuously repent and turn
to Allah in good deeds. And then if you do that, that entails that you are firm, steadfast and
straight on the path. That is Istiqaamah.
Inaabah also requires other heart actions. For example, it requires hope, love and fear. Ibn
al-Qayyim declared that the heart actions of worship are intertwined. They require and
need each other. Why? Because for Inaabah for example, you cannot just have Inaabah
alone. You have to have love, fear and hope, so the heart actions are intertwined in that
they need each other. There is no Inaabah without love, fear and hope. Love, fear and hope
are essential to Inaabah. You must have them to have the Ibaadah of Inaabah established.
Look at one of the verses that mention Inaabah:

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Oft-Forgiving, Most Merciful. And turn in repentance and in obedience with true Faith
(Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes
upon you, then you will not be helped. (Surat az-Zumar: 53-54)
The verse starts off with love. O My servants that is a call of love. It is to establish love in
order for you to love Him. The call Yaa Ibaadi establishes the love part. Number two the
verse says:

Despair not of the Mercy of Allah. That is hope.
Number three the verse says:

And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord
and submit to Him, (in Islam), before the torment comes upon you, then you will not be
helped.
That is the fear part.
You have those three in those verses talking about Inaabah, so Inaabah requires love, fear
and hope. And like Ibn al-Qayyim Rahimahullah says, Ibaadaat of the heart are intertwined.
Inaabah is such an important Ibaadah that it is part of establishing your Deen.
:
pure Islamic Monotheism Haneefa (worship none but Allah Alone) Allahs Fitrah (i.e. Allah's
Page | 779
How do you set your face towards the Haneefiyyah? Look at the next verse:

(Always) Turning in repentance to Him (only), and be afraid and dutiful to Him; and perform
As-Salat (Iqaamat as-Salat) and be not of Al-Mushrikoon (the disbelievers in the Oneness of
Allah, polytheists, idolaters, etc). (Surat ar-Room: 31)
So Inaabah is essential in establishing your Deen on the Haneefiyyah. Of course in English
they translate Inaabah as repentance, but like we said Inaabah is a higher level of that.
To know how important Inaabah is Ibn al-Qayyim Rahimahullah considered it half the
Deen. Ibn al-Qayyim Rahimahullah said Tawakkul is half the Deen and the other half is
Inaabah. Why? Because religion is Istiaanah (seeking help and aid from Allah) and Ibaadah
(worship). Tawakkul is the Istiaanah part of it and Inaabah is the Ibaadah part of it, so he
considered it half the Deen.
THE RELATIONSHIP BETWEEN INAABAH AND KHASHYAH

You cannot have Khashyah without Inaabah. In reality, Inaabah is a fruit of Khashyah and it
is a sign and an indicator of it.
(It will be said): This is what you were promised, - (it is) for those oft-returning (to Allah) in
sincere repentance, and those who preserve their covenant with Allah (by obeying Him in all
what He has ordered, and worship none but Allah Alone, i.e. follow Allahs Religion, Islamic
Monotheism). Who feared the Most Beneficent (Allah) in the Ghayb (unseen): (i.e. in this
worldly life before seeing and meeting Him), and brought a heart turned in repentance (to
Him - and absolutely free from each and every kind of polytheism). (Surat Qaaf: 32-33)
This is what you are promised for those who do Inaabah. Who are they who do Inaabah?
The next verse tells us who does it.
Page | 780

Who feared the Most Beneficent (Allah) in the Ghayb (unseen): (i.e. in this worldly life
before seeing and meeting Him).
Therefore in reality, Inaabah is a fruit of Khashyah and it is an indicator of one having
Khashyah. Khashyah is levels and so is Inaabah. The more one grows in the levels of
Inaabah, the more his Khashyah grows. His fear of Allah will be more.
WHAT IS THE BIGGEST SIGN THAT ONE HAS INAABAH IN THEIR

HEART?
Listen to this verse. The answer is in the verse.
...
:
Say: Verily, Allah sends astray whom He wills and guides unto Himself those who turn to
Him in repentance. (Surat ar-Rad: 27)
Allah sends astray whom He wills and He guides those who turn to Him in Inaabah. Allah
said that He guides those who have Inaabah, but who are those He guides to Inaabah? The
answer is in the next verse.

:
Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find
rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.
(Surat ar-Rad: 28)
The verse says Allah guides those who have Inaabah. Who are they? What is their sign Yaa
Allah? It is in the following verse. It is those whose hearts find rest and satisfaction in the
remembrance of Allah. That is the biggest sign of Inaabah.
THE LEVELS OF INAABAH

There are three main levels of Inaabah and they are all in the Quran.
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THE FIRST LEVEL: THE INAABAH FROM SHIRK TO TAWHEED

This is the one that takes one from Shirk and Kufr to Islam. It is mentioned in the verse:

:
Those who avoid At-Taaghoot (false deities) by not worshipping them and turn to Allah in
repentance, for them are glad tidings; so announce the good news to My slaves. (Surat azZumar: 17)
Those who avoid the Taaghoot by not worshipping them and turn to Allah in Inaabah for
them are glad tidings, so announce to them the good news. One must have this level of
Inaabah otherwise he is not a Muslim. This is the level that brings one to Islam. This is the
level that transforms one from Kufr to Islam.
THE SECOND LEVEL: THE INAABAH OF AL-MUTTAQEEN

This is the Inaabah from sin to obedience. One committed a sin, he repented to Allah, he
went back to obedience and he continuously repents to Allah. That is good. If one does not
do this, he is considered a transgressor (a sinner). He is a Muslim and not a Kaafir, but he is a
Muslim sinner and we fear the punishment of Allah over him.
This Inaabah is mentioned in the verses I mentioned earlier:
Oft-Forgiving, Most Merciful. And turn in repentance and in obedience with true Faith
(Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes
upon you, then you will not be helped. (Surat az-Zumar: 53-54)
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THE THIRD LEVEL: THE INAABAH OF AL-MUHSINEEN

The third level of Inaabah is the Inaabah of al-Muhsineen, which we want to seek to strive
for. It is the highest level and peak of Inaabah. This Inaabah means to constantly turn to
Allah in repentance and good deeds. Always finding and seeking an Ibaadah to turn to Allah
in and constantly doing it. The people of this Inaabah are the ones who worship Allah as if
they see Him. This Inaabah at this level is what Allah described the Messengers with.
:

Verily, Ibraheem was, without doubt, forbearing, used to invoke Allah with humility, and
was repentant (to Allah all the time, again and again). (Surat Hud: 75)
Shuayb:
...
:

And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.
(Surat Hud: 88)
Muhammad sallallahu alayhi wa sallam:
And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And
say O Muhammad sallallahu alayhi wa sallam to these polytheists): Such is Allah, my Lord in
Whom I put my trust, and to Him I turn in all of my affairs and in repentance. (Surat ashShoora: 10)
This is what the Prophet sallallahu alayhi wa sallam mentioned in his Duaa in Sahih alBukhari and Muslim.

So this is what Allah described His Messengers with and this is the highest point the
Inaabah of al-Muhsineen. May Allah grant us this level.
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You have to understand that the more one has Inaabah, the more the Shaytaan puts effort
into them and the more the Shaytaan plots. You would think otherwise, but the Shaytaan
plots more against these people of the highest level of Inaabah. Ibn Taymiyyah specifically
mentioned this. He said the Shaytaan plots against the people of Inaabah more than anyone
else, he plots against those who pray more than the ones who do not, and he plots against
the people of knowledge more than he does the laymen. That is a reason why sometimes
students of knowledge and worshippers get Wiswaas ( )and they get doubts. They
get more doubts than what others who do not follow the guidance get. The ones who follow
the right path get more Wiswaas (whispers from the Shaytaan) than them.
Imaam Ahmad in Az-Zuhd (), Abu Naeem in Al-Hulyah ( )and Ibn al-Qayyim in AlWaabil As-Sayyib (
)narrated this story, and Ibn Taymiyyah mentioned it
throughout the Fataawa. They narrated a story that someone went to Ibn Abbaas and he
said the Jews are teasing us. They say we have Khushoo in our Salah and we feel no
Wiswaas. We have no doubts in our Salah, yet you believers have Wiswaas. Ibn Abbaas said
what does the Shaytaan want with a desolate house? What does the Shaytaan want with a
doomed and abandoned house? So Ibn Taymiyyah warned that among the most to get
plotted against by the Shaytaan are those who achieve the level of Inaabah. You have to
keep that in mind in this Ibaadah.
It is normal for the Shaytaan to attack with doubts. The Sahaabah complained of this issue.
What is wrong is for one not to resist it. The Shaytaan starts with small matters and if one
does not overcome these small matters of doubts and resist them, they get worse and
worse. Uthmaan Ibn Abu al-Aas went to the Messenger sallallahu alayhi wa sallam and he
said O Messenger of Allah, the Shaytaan intervenes between me and my prayer and my
recitation of the Quran and confounds me. The Messenger sallallahu alayhi wa sallam said
that is the Shaytaan who is known as al-Khanzab ( )and that is his duty. When you
perceive its affect, seek refuge with Allah from it and spit three times to your left. Uthmaan
said I did that and Allah dispelled that problem from me. So if the Sahaabah complained of
the Wiswaas of the Shaytaan, of course everyone after them is going to face something like
that.

:
From the evil of the whisperer (devil who whispers evil in the hearts of men) who
withdraws (from his whispering in one's heart after one remembers Allah). (Surat an-Naas:
4)
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When Ibn Abbaas mentioned:
He said:
The Shaytaan squats on the hearts of the sons of Aadam. When one is mindless of the
remembrance of Allah, the Shaytaan does Wiswaas (whispering). If he remembers Allah, the
Shaytaan withdraws from the whispering.
That is why it is called:
Those of Inaabah must be in constant remembrance of Allah at all times because the
Shaytaan is after them. Some get mild doubts, some get average doubts and some get
extreme doubts. Some get them in the matters of worship and some get them in the
matters of belief.
A man went to the Faqeeh Ibn Aqeel and he said Imaam, I take a dive in a pool tens of times
and every time I come out of the pool, I doubt whether I am on Wudhu or not. Ibn Aqeel
said go home, you do not have to make Salah. He was trying to make a point right here. He
said what are you talking about Shaykh? He said a man who dives that many times in the
pool and he keeps going back and forth doubting whether he made Wudhu or not that is a
mentally ill man.

The pen has been lifted from three and one of them is a mentally insane person.
What he meant is you need to stop that doubt otherwise you are on the path of becoming
insane. I elaborated on this point in Inaabah longer than I should because it is a matter Ibn
Taymiyyah warned of in particular to those of the level of Inaabah. And also secondly, it is
among the topics I get a lot of questions on. Many people are suffering from this and the
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longer you let it go without curing it, it gets worse and worse. It gets to the point of
someone becoming insane, disliking the Ibaadah or even wal-Iyaathu Billah disliking Islam.
You have to continue in remembrance of Allah and you do Istiaadhah ( )like in the
Hadith of Uthmaan Ibn Abu al-Aas. When Wiswaas comes then try to think of different
matters, whether it may be Deen matters which is preferable or beneficial Dunya matters to
get your mind off that Wiswaas. In addition to that, among the cures for it is to say:

When you get your mind off of it, you say Aamantu Billah. In Sahih Muslim, Abu Hurayrah
narrated that the Messenger sallallahu alayhi wa sallam said a person will continue to
question until he says Allah created all things, but who created Allah subhaanahu wa
taaala? And whoever is confronted with such a situation should affirm his faith and say
Aamantu Billah.
:

:
Commenting on this Hadith, an-Nawawi said it means when Wiswaas comes to you, turn to
Allah immediately and occupy your mind in other matters because that is the Shaytaan
coming at you.
Remembrance of Allah is the best cure. Have the Quran and the Adhkaar on the tip of your
tongue and when you are not reading Quran and Adhkaar, everyone has a phone where
they could always listen to Quran. It is a cure for that, it is reward and a purification for the
heart. You cannot listen to the instruments of the Shaytaan and then come complain and
say I have Waswasah in my Salah. Of course you are going to have it because you were
listening to the instruments of the Shaytaan, so how do you expect to be cured of the
Waswasah of the Shaytaan?
For those struggling with this remember the Sahaabah faced this issue and remember the
reward for resisting it. You get reward for resisting it and fighting it. Abu Hurayrah said a
group of Sahaabah told the Prophet sallallahu alayhi wa sallam we perceive in our minds
that which we consider too grave to even express and tell you, meaning we cannot even tell
you what goes through our minds O Messenger of Allah.
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: :
The Prophet sallallahu alayhi wa sallam said do you really perceive it? They said yes. He said
that is the faith manifest. That is true Imaan. He did not mean that the Waswasah is Imaan.
He meant the fact that they hated it, resisted it and considered it so bad that they did not
even want to mention it. Once they hated it and resisted it, then that is the true Imaan
surfacing. That is manifest Imaan.
That is what Ibn Taymiyyah warned of when you get to the level of Inaabah. And like we said
when you get to the level of Inaabah, the Shaytaan tends to come at you more. You have to
shield yourself from the Waswasah of the Shaytaan.
HOW DO WE KNOW INAABAH IS DIFFERENT TO TAWBAH?

Allah said about Dawood alayhis-salaam:
:
...
And he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in
repentance. (Surat Saad: 24)
He said he sought forgiveness and then he fell down, prostrated and turned to Allah in
Inaabah.
The first term Allah described Dawood alayhis-salaam with is:
Then right after that, it is Inaabah. In the English translation, they consider both as repent
and that is why it may be confusing. If they meant the same thing, it would be redundant or
unnecessary to repeat it in the same verse in that context. The Quran is the perfected word
of Allah subhaanahu wa taaala in every aspect one may think of and imagine. It is the word
of Allah. He said he did Istighfaar which is Tawbah, and then he did Inaabah which is a
higher level. He mentioned both of them because they have two different meanings.
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THE TWO TYPES OF INAABAH

AL-INAABAH AR-RUBUBIYYAH
There are two kinds of Inaabah that Ibn al-Qayyim mentioned in Madaarij As-Saalikeen. The
first category or type is al-Inaabah ar-Rububiyyah (
). This Inaabah is the
Inaabah of all creation Muslim, Kaafir, wicked and righteous. Does everyone not turn to
Allah by force? Everyone turns to Allah, even atheists. Whether they acknowledge it or not,
knowing or unknowingly, everyone turns to Allah in every moment. They turn to Allah for
their heartbeat, for their provision and for their sustenance.
Another way they turn to Allah is in the verse:
And when harm touches men, they cry sincerely only to their Lord (Allah), turning to Him in
repentance, but when He gives them a taste of His Mercy, behold! A party of them associate
partners in worship with their Lord. (Surat ar-Room: 33)
Allah says they turn to Allah. When something difficult or distressing happens, they turn to
Allah. He says Inaabah Muneebeena () . They turn to Allah with Inaabah. Who? The
Mushrikeen turn in Inaabah.
How do we know that they are Mushrikeen? Because Allah said in the following sentence:

But when He gives them a taste of His Mercy, behold! A party of them associate partners in
worship with their Lord.
They associate partners to Allah subhaanahu wa taaala. He said they did Inaabah but yet
they are Mushrikeen, so there is Inaabah of Rububiyyah and this is for all. Everyone turns to
Allah in one way or another and even the Mushrikeen were described as doing Inaabah. This
Inaabah is not the special one. It is for everyone, like the people who when they get in
desperate situations, they turn and say O Lord or O God. That is the general type of Inaabah.
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AL-INAABAH AL-ILAAHIYYAH
The second type is al-Inaabah al-Ilaahiyyah (
). This is the special Inaabah of the
Awliyaa of Allah. It is special for those who love Allah and those Allah loves. This is different
to the first one. This is the Inaabah of worship, love, hope and fear of Allah. This Inaabah
contains love of Allah. This Inaabah contains submission to Allah. This Inaabah contains
turning to Allah fully. This Inaabah contains turning away from other than Allah.
This Inaabah is the one that one does willingly and by choice when he hastens to repent to
please Allah. He continuously turns to Allah at all times willingly and by choice. This Inaabah
is the one we seek to achieve and it is the return of the heart from other than Allah to Allah
alone. The heart cannot turn to Allah and others. It only turns one way, so you turn to Allah
and you give the back of the heart to everything else.
WHEN IS INAABAH SHIRK?

When one repents to a grave or to a living human in that which he should only direct to
Allah subhaanahu wa taaala, that is not Shirk in Inaabah, but that is Shirk in Tawbah
because he repented. If he goes time and time again, then that elevates it from Shirk in
Tawbah to Shirk in Inaabah. A student of Ilm should know these technical differences.
WHAT IS THE DIFFERENCE BETWEEN INAABAH AND RAGHBAH?

We said that part of the meaning of Raghbah is to continuously return to Allah. We said
Inaabah is continuously returning to Allah in repentance, so both Inaabah and Raghbah
share the common denominator of continuously and constantly returning to Allah. What is
the difference? There is a slight and delicate difference. Raghbah is continuously turning to
Allah in liked, good or positive matters, whereas Inaabah is usually continuously turning to
Allah in hardships, difficulties, bad situations or from sins for example.
THE PROOF OF THE AUTHOR ON INAABAH

The verse the author used as proof is:
: ...
and submit to Him, (in Islam). (Surat az-Zumar: 54)
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Turn to your Lord in Inaabah and submit to Him. There is an order to do Inaabah in this
verse. The order is:
That makes it an Ibaadah and once it is an Ibaadah, it can only be directed to Allah
subhaanahu wa taaala. Allah ordered it that makes it a Waajib and that makes it an
Ibaadah. It means that He is pleased with it and that is the definition of Ibaadah. Therefore,
it must be directed to Allah as we took in every single proof for each of the Ibaadaat. Once it
is an Ibaadah, it must be directed to Allah.
We mentioned before that there are two avenues to prove that matters are Ibaadah. There
is general proof indicating that Ibaadah must be directed to Allah. There are plenty of verses
in the Quran that Ibaadah in general should be directed to Allah and giving any portion of it
to other than Allah is Shirk. Then there is specific proof as in this verse. It is a verse or a
Hadith that specifically mentions the Ibaadah and that it must be directed to Allah. So once
it is an Ibaadah, it must be directed to Allah. We spoke on this before and here in this verse,
it is the second avenue of proof.
SUBMISSION TO ALLAH IS TWO TYPES

Aslimoo is submit.
Submission to the laws of Allah is two types. The first type is Kawnee submission, which is
the submission by force. The first type of submission to Allah is Kawnee. This submission is
the submission of all creation in that which they have no choice in. No one can depart from
this type of submission and no one can be independent of this submission. This is the
general submission that encompasses everyone and everything Allah created in the heavens
and the earth believers, non-believers, righteous and wicked. This submission includes
everyone and everything.

:

This verse means the Kawnee submission.
Another verse of submission in the Quran:
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:
Do they seek other than the religion of Allah (the true Islamic Monotheism worshipping
none but Allah Alone), while to Him submitted all creatures in the heavens and the earth,
willingly or unwillingly. And to Him shall they all be returned. (Surat Aali Imraan: 83)
Everyone in the heavens and the earth submits to Him, willingly and unwillingly. This is the
Kawnee submission (forced submission) which everyone is included in.
The second one is the Sharee submission to Allah. It is a submission of obedience and wilful
following to the laws, regulations and prescriptions of Islam. This second one is the one by
choice. There is no choice in the first one it encompasses everyone and everyone must
submit to Allah by force. The second type is an honorary one. It is by choice and it is not
everyone. It is only the special ones who do this one. How is it by choice? Whoever obeys
Allah, whoever obeys the Messenger sallallahu alayhi wa sallam, follows the Quran and the
guidance of the Sunnah, they did that by choice. They can make Salah and they can neglect
it in this world. This is the Sharee submission.
There are many proofs for this and among the proofs is what the author used:

and submit to Him, (in Islam).

And submit to Him, (in Islam).
This is the Sharee submission. It means the Sharee submission to Allah and the honorary
one, meaning follow what Allah has ordered you.
There are many proofs for Inaabah and another proof is:
...

In Him I trust and unto Him I repent. (Surat Hud: 88)
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In Him I trust and unto Him I do Inaabah, which like I said is translated as repent.
I remember we talked about Inaabah in the Ramadhaan classes. If I recall correctly, we
mentioned more of the spiritual aspects of it. [Transcript Link] Of course in this class we
mentioned that which pertains to the rules, regulations and Tawheed part of it.
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CLASS THIRTY SIX

We are still on our Usool Ath-Thalaathah book and we are on the chapter where the author
mentions fourteen examples of Ibaadaat to support a statement. We have been taking
these essential Ibaadaat, we have spent quite a lot of time on them and it is time well worth
it. Our topic today is the tenth Ibaadah, which is Istiaanah ().
ISTIAANAH
The author says:
:
:

:
So he mentions Istiaanah, then he mentions a proof from the Quran and another from the
Sunnah.
ISTIAANAH IS ON THE PATTERN OF ASTAFAL

If you look at the first three Arabic letters in Istiaanah (Alif, Seen and Taa) words that
begin like that indicate seeking or requesting. Wherever you see Alif, Seen and Taa added to
the beginning, the word means something about seeking or requesting. They are the words
on the pattern of Astafal ().

That is how we refer to it in Arabic grammar. Some examples are the Ibaadaat of Istiaanah,
Istighaathah ( )and Istijaarah (). All of them have the meaning of seeking.
Furthermore, what is Istighfaar? Istighfaar is seeking forgiveness.

That you are seeking forgiveness.
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Istighfaar ( )you see that Alif, Seen and Taa? That is the common thing between all
these words.
Outside of Ibaadaat, take the example of Istansar ().

Seeking victory. When one seeks victory, it is Istansar.
: ...

So he became afraid, looking about in the city (waiting as to what will be the result of his
crime of killing), when behold, the man who had sought his help the day before, called for
his help (again). (Surat al-Qasas: 18)
Some scholars say it is the letters Alif and Seen at the beginning that imply or mean the
request. Some of the scholars say it is the Seen by itself. This is a dispute among the scholars
of grammar. Some say it is the Seen by itself and like I mentioned, some say it is the Alif,
Seen and Taa together. That really does not matter. What matters is when you see words
starting like that on the pattern of Astafal, it means a request.
Sometimes words on the pattern of Istafal can mean the act itself without the request. For
example, Allah said:
: ...

That was because there came to them their Messengers with clear proofs (signs), but they
said: Shall mere men guide us? So they disbelieved and turned away (from the truth), and
Allah was not in need (of them). (Surat at-Taghaabun: 6)

And Allah was not in need (of them).
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Alif, Seen and Taa. It does not mean Allah sought to be rich, Maaath Allah. It means Allah is
rich, so in some cases it may not mean the request part.
In summary and to avoid confusion, words on the pattern of the Arabic word Astafal usually
come in the meaning of seeking help for something, seeking something or pursuing
something. Sometimes it may come with the act itself, free from the seeking part, like in the
verse above.
THE MEANING OF ISTIAANAH

Our worship here is Istiaanah and Istiaanah comes from:

It comes from assistance.
When you say:

It means Saalih or Abdullah assisted me or they are my assistance.
Al-Istiaanah means to seek and appeal for assistance and it is usually in general matters
where no evil has touched you nor do you expect that. Let me repeat Istiaanah is to seek
and appeal for assistance, and then pay attention to this delicate following sentence
because it will help you distinguish between this and the following two worships that we are
going to take after this. You will know its value when we take the following two worships
because it is a delicate difference. The sentence I want you to keep an eye on is that
Istiaanah is usually in general matters where there is no evil that has touched yet nor do
you expect it.
FORMS OF ISTIAANAH
Istiaanah has different forms or types and there are six forms of Istiaanah.
THE FIRST FORM

The first form of Istiaanah is appealing for assistance and aid from Allah with the conditions
and pillars. There are four pillars to it. Istiaanah with complete humility to Allah, Istiaanah
with complete submission to Allah, Istiaanah with complete Tawakkul on Allah (meaning
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reliance on Allah and trusting ones affairs to Allah), and Istiaanah with complete certainty
in Allah (meaning one is certain that Allah subhaanahu wa taaala is sufficient for him and
having confidence in Allah subhaanahu wa taaala).
This is the type that if you direct it to other than Allah, it is major Shirk. This category and
form can only be directed to Allah subhaanahu wa taaala. This type of Istiaanah is the
meaning of the Hawqalah (). In Arabic, Hawqalah is the word referring to Laa Hawla
Wa Laa Quwwata Illaa Billah (there is no might nor power except in Allah subhaanahu wa
taaala). No one can attain benefits, save himself from harm or be aided in any matter (Deen
or Dunya) except through Istiaanah in Allah. So this category is a definition to the
Hawqalah, which is Laa Hawla Wa Laa Quwwata Illaa Billah.
You need Istiaanah in Allah in everything, whether it may be doing the ordains, leaving the
prohibitions or in patience during the trials of this life. You need Istiaanah not just in this
life, but you need Istiaanah in the life after, in the grave and on the Judgment Day. No one
will assist you with anything but Allah subhaanahu wa taaala. Whoever seeks the assistance
of Allah subhaanahu wa taaala, Allah will aid him. You may now know why we must say:

al-Faatihah: 5)
Seventeen times by Fardh in our Salah. You alone we worship and You alone we appeal for
aid.
THE SECOND FORM

The second form of Istiaanah is seeking help in a creation in something which he is capable
of helping you in. This matter depends on the action that is sought. Is it Halaal or is it
Haraam? If someone seeks Istiaanah in another in a matter that is Halaal, then it is
permissible for him to do that and the one who is being asked will get reward for
responding and helping. For example, someone is moving and he says brother can you help
me in moving my furniture? Or when you came to the Dars today, you ask a brother can we
carpool to the Dars?
Allah said:
: ... ...
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Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety). (Surat alMaaidah: 2)
Seek assistance with one another upon righteous actions.
:
...
And do good. Truly, Allah loves Al-Muhsinoon (the good-doers). (Surat al-Baqarah: 195)
That is if it is Halaal. What about if the matter you seek Istiaanah in is Haraam? If the matter
you are seeking Istiaanah in is a Haraam issue, then it is forbidden for the one seeking
Istiaanah to ask and it is forbidden for the one who is asked to even help. For example,
someone being asked to hand, bring or buy a cup, can or bottle of alcohol. One asking
another one to go and co-sign for a Riba contract, witness in it, drive him to that or
transport him to any sin. That is Haraam. What is the proof on that? The verse that I just
mentioned.

...
...
Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not
help one another in sin and transgression. (Surat al-Maaidah: 2)
Do not assist one another in prohibitions, sins and transgression.
THE THIRD FORM

The third form of Istiaanah or seeking help is seeking help from a creation who is alive and
present, but it is something he cannot do and it is beyond his ability and means. It is
something he cannot do and it is beyond his ability and means. That is not Shirk. It is what
you would say is useless talk or futile talk, but it is not Shirk. Why is it not Shirk? It is not
Shirk for two reasons. Number one because you are actually speaking to a person. There is
a human being there and you are saying hand me this or give me that. He is not able to do
it, but you are actually speaking to a person. The second reason is that the matter you are
asking him is not among those that are hidden or unseen. That is why it is not Shirk.
An example is if you tell a child, an older person or a paralysed person who cannot carry
something heavy to help you carry a big box. That is not Shirk. We mention this because we
need to know we cannot go around declaring people Mushrikeen and you would hear this at
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times. That is not Shirk, but if the matter you are asking him is something that is hidden or
unseen, then that leads us to the next category.
THE FOURTH FORM

The fourth form is best described as A and B. A is seeking aid in someone that is deceased
and B is seeking the aid of someone that is living in matters they cannot do or reach, and
those matters are considered among the hidden and unseen. This type of seeking help is
major Shirk. Why? Because this can only be done by someone who believes that he sought
help from someone who has hidden control over the creation, which only Allah subhaanahu
wa taaala has. Very simple and basic stuff.
THE FIFTH FORM

The fifth form of Istiaanah or seeking help is seeking aid from someone who is able to do
something with reliance on him. Note here we added the key word reliance on that person.
That word can throw you off and that is actually the only difference between this fifth
category and the second category. In the second category, we mentioned seeking help in a
creation in something which he is capable of helping in and we said that is permissible.
Here if you add the reliance factor, it is like seeking the help of a doctor with reliance on
that doctor or seeking Istiaanah in a lawyer with reliance on him. That is minor Shirk. It
becomes major Shirk if there is reliance on the creation in that which they cannot do. One of
the ways to check the status of your reliance is by seeing if your heart feels so assured and
firm that the person or individual has the full solution it is in him and it is in his hands and
control.
THE SIXTH FORM

The final form is seeking help in deeds Istiaanah in deeds. What we mean is seeking help
by performing and turning to Allah in deeds. It is through deeds that are beloved to Allah.
For example, seeking help by performing Salah when in need or seeking help by being
patient throughout your life, because patience is an Ibaadah in itself when the intention is
there. It is seeking help in deeds to attain the help of Allah. The ruling on this category or
form is that this is something that is prescribed by Allah. It is permitted and it is
recommended by Allah.
: ...

O you who believe! Seek help in patience and As-Salat (the prayer). (Surat al-Baqarah: 153)
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In Uddat As-Saabireen (
), Ibn al-Qayyim Rahimahullah said Allah directed His
servants to turn to Salah and patience for aid in matters of this life and matters of the
Hereafter.
Imaam Ahmad and Abu Dawood narrated that Hudhayfah radhiallahu anhu said:

Pay attention to that Hadith. In Awn Al-Mabood (
), the author said the key
word in the Hadith is:
It means when he was afflicted with a calamity, a stress, a sorrow, a grief, a worry or a
distress. All that falls under this word.
When he sallallahu alayhi wa sallam was afflicted with that, he would turn to Salah. Try it
and you will see relief. Try this abandoned Ibaadah. If you were to analyse the nonobligatory Nafil or Sunnah Salahs, you will see that among the most popular Salah is
Istikhaarah. Among the most popular ones is Istikhaarah. It is one of the most that I get
questions on and it is one of the most that you hear of people doing. When Muslims have a
decision like an engagement, a marriage, a divorce, buying a house, moving or other
matters, they hasten to do Salat al-Istikhaarah. It is very widespread and very popular.
A Salah just as important or maybe even more important that you rarely see anyone doing
(Illaa Man Rahimallah (
)) is the Salah of one in a difficulty or distress, yet it is
needed and essential. Revive that Sunnah and look at what you will get out of it. You will get
the reward of reviving the Sunnah of one who is in distress or grief, you will get your normal
reward for doing that Salah, and on top of that you will get the enhancement of being
relieved from that issue or matter that you are facing.
When a brother or a sister gets an anxiety attack or stress, they are expecting or they are
facing a hardship or they anticipate for example bad news at home or at work (may Allah
subhaanahu wa taaala save you from all that), head to those two Rakahs. Pray those two
Rakahs. Ibn Katheer Rahimahullah said Salah is the biggest aider for firmness in all matters.
In the first volume of Fath Al-Baari, Ibn Hajr Rahimahullah said it is Sunnah to hasten to
Salah if one anticipates that something evil may happen to him. It is Sunnah to head to Salah
and hasten to Salah if he anticipates something evil.
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Ibn Jareer narrated that Ibn Abbaas radhiallahu anhuma was walking one day and they told
him your brother has just died. They broke the news to him that his brother died, so he said:

Then he immediately stepped to the side of the road that he was on and he began to make
Salah. He returned to his camel saying:
: ...

And seek help in patience and As-Salat (the prayer). (Surat al-Baqarah: 45)
In Al-Furoo ( )by Ibn Muflih, al-Aajuri and others said when one is afflicted, let them
turn to Salah. One of the most critical times during the life of the Messenger sallallahu
alayhi wa sallam was in Badr. Look at the critical timing and the critical situation. A defeat in
that battle meant the extinction of Islam and he said that in his Duaa if You do not give
my people victory, You will not be worshipped on this earth. After he sallallahu alayhi wa
sallam aligned the rows for the battle and it was about to begin, the Messenger sallallahu
alayhi wa sallam headed to Salah. Ibn Masood said:

Then after his Salah, he made Duaa the Duaa that you know where Abu Bakr was holding
his upper garment for him.
In another Hadith in Musnad Ahmad, Ali radhiallahu anhu said there was not a single one of
us who did not sleep the night before the Battle of Badr, except the Messenger sallallahu
alayhi wa sallam who was up all night making Salah, crying and pleading with Allah by the
tree until the morning broke.
:
-

-
One thing I wanted to note is that some claim this Salah is a Bidah Salah and it is Bidah to
do it. The reason they say that is because they found a portion of the Hadith on this matter
and not the other or when they were asked, they neglected the other part for some reason.
There are some weak Hadith on this matter that have a specific Duaa attached to it. This is
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how the weak Hadith goes if one is in distress, let him make two Rakaat, and then the
weak Hadith says make this specific Duaa. Those Hadith about the Salah of the one in
distress (Salat al-Haajah) with the specific Duaa attached to them are weak. For example,
one of those is:
The weak Hadith says whoever has a need or is in distress, let him go make Wudhu, pray
two Rakahs and say the following:
That is in Ibn Maajah, at-Tirmidhi and al-Haakim and it is very weak. That Hadith that I just
mentioned is a very weak Hadith. I mention it because I have seen and read it from some
Talabat al-Ilm. They saw that this is weak and then they cancelled out the prayer of distress
altogether. To be clear what is weak is the Hadith that is saying if you are afflicted in a
matter, go make Wudhu, pray and then make the specific Duaa. That is the one that is weak
and the ones with the specific Duaa are weak. What is not weak in the Hadith and what is in
fact Sunnah as recommended not only by Ahaadith, but by verses in the Quran, Ahaadith
and statements of the Salaf, is the general Salah of one in distress with no specific Duaa.
When in distress, when anything bothers you and when you are facing anything in life, head
to Salah and make Duaa. Unlike Salat al-Istikhaarah that has a specific Duaa attached to it,
there is no authentic Duaa that is attached to the Salah of the one in distress. Just head to
Salah and spill your heart out to Allah in any Duaa that comes to your tongue. Pray, plead,
beg and ask Allah. Do Istiaanah in Allah and you will see the support of Allah to you.
Two verses in the Quran support this Ibaadah.
: ...

O you who believe! Seek help in patience and As-Salat (the prayer). (Surat al-Baqarah: 153)
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: ...

And seek help in patience and As-Salat (the prayer). (Surat al-Baqarah: 45)
Twice in Surat al-Baqarah. Seek your aid (Istiaanah) in your patience and your Salah.
How is Salah a comfort and support? Salah is a connection to Allah. When your connection
or bond with Allah is strong, the support of Allah for you will be stronger. And if Allah
supports you, all your matters will turn into ease. That is how your Salah is an aid and
support to you. It is an Istiaanah. I do not want to get off topic too much, but these are
matters that one needs on a daily basis. This is the rule of life you are either afflicted or
you are waiting for affliction. There is no dodging that rule. If you are not afflicted, do not
get happy because affliction is a fact of life and trials are a fact of life.
Like I said, in that specific Salah there is no authentic Hadith with a specific Duaa attached
to it. However, there is a Duaa that is authentic and has nothing to do with the Salah of the
distressed, but it is something you can seek Istiaanah in as well. In Sahih Muslim, Ibn
Abbaas said when the Messenger sallallahu alayhi wa sallam was afflicted with a matter, he
would say a certain Duaa.
He used the same word that I mentioned earlier Hazabahu (). Hazabahu means a
matter afflicted. Like I said, it is sadness, calamity and so on. The first one was on Salah, but
this is a Duaa. When a matter afflicted him, he would say this Duaa. In Sahih Muslim, the
narration that I just mentioned just has that Duaa. In another authentic narration in
Musnad Ahmad, it has this Duaa that I just mentioned and then it says one should follow it
by his own personal Duaa, meaning you say what I just said and then make your own
personal Duaa. Make that Duaa like an introduction and then begin with your Duaa.
Another Duaa for those in distress is in Sunan at-Tirmidhi and it is authentic.

:
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When the Prophet sallallahu alayhi wa sallam was faced with anything (and it is the same
word as before), he used to say:

Now how does this tie into our class? I do not want you to feel that we went off track
because these classes are focused. What we are studying here is Istiaanah. We said there
are forms of Istiaanah and we mentioned six of them. We said the sixth one is seeking help
in deeds. It is Istiaanah in deeds to get the help of Allah. The two Duaa I mentioned are
seeking Istiaanah in Duaa. The Salah of the distressed and Sabr are also examples of that
sixth category or form of Istiaanah.
THE PROOF OF THE AUTHOR ON ISTIAANAH

The final point under Istiaanah is the proof.

:
He mentions an Ayah and a Hadith.
For the Ayah, the author Rahimahullah uses the verse in Surat al-Faatihah:

al-Faatihah: 5)
For the Hadith, he mentions the saying of the Prophet Muhammad sallallahu alayhi wa
sallam:

If you seek help, then seek help of Allah alone and only Allah.
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THE AYAH
:

al-Faatihah: 5)
As with some previous proofs we took, there is something switched around here. This
should have been:

Instead of:

But why is it the second one? There is a very big lesson in that. He mentions the word upon
which the verb acts before the verb itself. He said:

Instead of:

The rule is:

According to the principles of Arabic grammar, bringing forward that which usually comes
afterwards indicates restriction and particularisation.

I believe we went over it twice, but it is okay to keep going over it so it will stick and be
embedded in our minds. The words were switched around to stress and emphasise that
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directing Ibaadah or Istiaanah is only for Allah subhaanahu wa taaala, and it is Shirk to give
it to other than Allah. It only belongs to Allah and it is to stress that fact.
Let me give you an example outside the verses of the Quran and maybe that will help you
understand. In Arabic, you say:

I hit Zayd. First you say I hit and then you say the name. I hit Muhammad or I hit Saalih.
However, you can flip them around. You can flip it around to say:

The first way is more common. When you flip them around and that is not common, it
means you are trying to stress the fact that the only one you hit was Zayd, Saalih or whoever
you mention.

Is not:

Because this is a dangerous matter of Shirk. It is to stress that you only worship Allah. You
only give Allah your Istiaanah and your Ibaadah. You only seek your aid from Allah. It is
switched around to restrict, particularise and emphasise Ibaadah and Istiaanah to Allah
alone.
Ibn Abbaas said Iyyaaka Nabud (

)means You alone Allah we worship, You alone
Allah we fear and we have hope in no one other than You. Just as Iyyaaka Nabud appears to
declare that we worship Allah alone, it also declares that we renounce Shirk. Just as it
declares that we worship Allah alone, it declares that we renounce Shirk because Tawheed
is Ithbaat and Nafi.

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With that we declare that no one has the right and power to assist us but Allah. You alone
we seek and appeal for assistance. Yaa Allah, You alone we seek and appeal for assistance.
Why did He say:

You alone we worship and You alone we appeal for aid. Why was it not flipped around to
say You alone we appeal for aid and You alone we worship? He mentioned Nabud (
)
before Nastaeen (
) and the Ulamaa said it is because Ibaadah is more important.
We said Istiaanah is a worship. Our talk today is about a worship the Ibaadah of
Istiaanah. As I said in every one of the last few classes, we are going over the fourteen
matters of Ibaadah (worship) that the author chose as examples and Istiaanah is one. It is
called and considered a worship, so why does the verse say we worship You only and we
seek your aid only Yaa Allah? Had it been we worship You period, would that not also
include the following worship which is Istiaanah? Would that not be included as an
Ibaadah? Istiaanah is included in the Ibaadah. Appealing for His aid (Istiaanah) is part of
Ibaadah and it is part of Iyyaaka Nabud.
Why did He mention it separately if it is already included in the first part? There are three
reasons some Ulamaa mentioned. The first reason is what you call mentioning the broad
matter (which is Iyyaaka Nabud), then emphasising a special, important or essential matter
(which is Iyyaaka Nastaeen). You will get that better if I tell you another verse.

: ...

Guard strictly (five obligatory) As-Salawaat (the prayers) especially the middle Salat (i.e. the
best prayer Asr). (Surat al-Baqarah: 238)
He said guard your prayers and the middle prayer. Had He said guard your prayers period,
would that not include the middle prayer? Of course it is included. The reason He specified
the middle prayer even though it is included in the prayers is to emphasise the special or
important Salah, which is the middle Salah.
Another example. A mother has four children and she sends them off with a babysitter,
relative or friend to the park or somewhere, or they go sleep the night over at the house of
her sister. One of them may be an infant or sick for example, so she is going to say take care
of my kids and then she is going to say take care of Muhammad or be careful with
Muhammad. Is Muhammad not part of her kids? Is Muhammad not included when she said
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take care of my kids? Of course he is, but what she means is pay extra special attention to
Muhammad. Muhammad is important or there is something about Muhammad that you
need to take care of.
Another reason some Ulamaa gave for mentioning both even though Istiaanah is included
as an Ibaadah is because the first one (Ibaadah) is purely a right of Allah. It is a right of Allah
purely, whereas Istiaanah is a right of Allah purely, but it relates to the servant in that he is
also asking aid for himself from Allah. That is another reason.
A third reason some Ulamaa mentioned is even though Istiaanah is included in Ibaadah, it
is still mentioned because you need Istiaanah in every aspect of your Ibaadah. You affirmed
Iyyaaka Nabud because you could never ever do Ibaadah without Istiaanah (without Allah
aiding you). If Allah does not give you Awn (( )Istiaanah that you seek), can you do
Ibaadah? You cannot, so it was mentioned after that because it is essential in you making
your Ibaadah. That is the verse the author used.
THE HADITH
He also used a Hadith as proof. The portion of the Hadith that he used is:

This is part of a much longer Hadith where Ibn Abbaas radhiallahu anhuma was riding with
the Messenger sallallahu alayhi wa sallam, and the Messenger sallallahu alayhi wa sallam
began to teach him as a young little boy. The Messenger sallallahu alayhi wa sallam took
the opportunity to teach him while Ibn Abbaas was riding with him.
In the Hadith, he told him:
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This is actually one of my favourite Ahaadith. I cannot see how anyone can go on his day to
day life or his lifetime without at least keeping the meaning of it between his eyes. Without
any exaggeration, one can literally write several volumes on its explanation or give a series
of lectures on it. It is a Hadith that establishes Tawakkul and Istiaanah and it puts one at
ease and peace of mind.
The author chose the statement that pertains to our issue here. Out of that Hadith, he
chose:

If you seek aid and assistance, seek it from Allah alone.
We are poor to Allah and we are weak to Allah. Therefore, we are always in need of the aid
and support of Allah. The Hadith says turn to Allah in Istiaanah. When you are faced with
anything genuinely, truthfully and wholeheartedly turn to Allah in Istiaanah, and you will
see that Allah is:
INSPIRATIONAL CONCLUSION ON ISTIAANAH
...
:
Then know that Allah is your Mawlaa (Patron, Lord, Protector and Supporter, etc), (what) an
Excellent Mawlaa, and (what) an Excellent Helper! (Surat al-Anfaal: 40)
He will be your Protector and He will be your Supporter, and what an excellent Protector,
Supporter and Helper He is.
Turn to Allah sincerely in your matters from the beginning of your matters to the end.
From the start of your matters to the end. What I mean by that is do not go seeking every
single means and remedy and then when you hit a dead end, you go turn to Allah. Allah will
accept you of course, but make it a habit to turn to Allah from the start of your matters and
from the start of your life, meaning you teach your kids. Make Istiaanah in Allah the first of
your choices and you will see Wallahi, Allah will not let you down. He will make you happy
and content. He would not let you down in a matter you do Istiaanah in Him in, even if the
universe with its might and everything in it collaborated against you.
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That is only when you do the proper Istiaanah in Him, having the pure Tawheed in your
Istiaanah. That is why we learned Istiaanah and that is why we learned the conditions of
Istiaanah. In order to get the aid of Allah, you have to fulfill the conditions like we
mentioned. Amongst them is submission, Tawakkul and certainty. Have certainty in Allah
while you do your Istiaanah in Him. Did we not say some of the worships of the heart are
intertwined with each other like Ibn al-Qayyim Rahimahullah said? Work on perfecting the
conditions of your Istiaanah. That is what we want to achieve.
If you knew a wealthy and powerful king somewhere and he promised to protect you or you
knew some billionaire who was generous to you, would you ever be scared over your
security, your salary or your job? Anything you want you just go and he will fund you.
: ... ...
It is the King of all Kings and it is the One who owns the treasures of the heavens and the
earth. When you say:

Do not say it on the tip of your tongue as something just coming out of your tongue. Say it
wholeheartedly, believe in it with full confidence in the One who you are seeking aid from
and you will see the results. If Allah aids you, rest assured you have been truly aided. And if
He forsakes you, who is there after Him that can aid you and support you? If Allah does not
support you, who other than Allah can support you?
Istiaanah returns upon you in this life with an honourable life. If you have Istiaanah, you
will have an honourable and noble life, and then the high ranks of Jannah in the Aakhirah
the ultimate goal. That is the fruit of Tawheed. You need to feel it in this life before the
Aakhirah. Throughout your affairs and throughout your life, keep your unwavering
Istiaanah in Allah subhaanahu wa taaala.
Sometimes the wisdom may be that Allah subhaanahu wa taaala delays His aid and support
to you, and it is not that Allah forgot. Never ever think of that, Maaath Allah. You have to
keep that in mind. When one is in the agony of being oppressed, the oppressor goes to
sleep comfortably. The one who is being oppressed does not sleep the nights, whether it
may be little matters or big matters. The nights seem endless and darker than ever. The
Duaa is constant and then one may think why did Allah not answer me? That is why Allah
says:
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: ...
Consider not that Allah is unaware of that which the Dhaalimoon (polytheists, wrong doers,
etc) do. (Surat Ibraheem: 42)
Allah did not forget about them. That is what He is trying to tell you. Allah did not forget
about those. The delay may be to make you despair in all means and all creations and turn
to Allah alone, and at that same time to show you that all and everyone turned away from
you. It may be to show you that no one was able to help you but Allah Jalla Fee Ulaah.
Sometimes the wisdom in delaying the help of Allah to you when you do Istiaanah in Him
may be to test your Istiaanah. Do you really have certainty in Allah in your Istiaanah? Allah
wants to test you. Do you have the conditions we mentioned fulfilled? He wants to test your
certainty in Istiaanah.
Take this example. If a little ant crawled over here on this desk, it was able to speak to one
of us and it sought Istiaanah in me or you. The ant told you there are a hundred ants
coming after me at a distance. They are chasing me and they are after me, there is a tribe of
them and they are going to kill me. You want to test the Istiaanah of that ant in you is her
Istiaanah faithful or not? Do you just go run and crush those one hundred ants and put an
end to them? What you do is let them get closer and closer and closer. Not only do you test
her Istiaanah, but you also want to show the ant your power and your mercy. Getting rid of
those ants is no obstacle to you. You can do it by stepping on them when they are far away
or when they get closer. It takes a millisecond to do it, but if those ants got real close right in
front of that ant that sought help in you and then you stepped on them, killed them and
eliminated them, it reflects on that one ant. You showed that ant your ability, you showed
that ant your power, you showed that ant how merciful you were with her and you showed
her how you fulfilled your promise.
: ... ...
Allah has the supreme examples. Allah tests you to relieve you. Allah tests you to be
merciful and compassionate over you. He lets matters get closer and closer and closer to
you, and just when you think your Istiaanah failed and the matter would never be relieved,
He Jalla Fee Ulaah relieves you and aids you.
It happened to the Messengers when they sought help from Allah. Look at the last verse in
Surat Yusuf. What does it say? The Messengers sought Istiaanah in Allah.
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:
(They were reprieved) until, when the Messengers gave up hope and thought that they
were denied (by their people), then came to them Our Help, and whomsoever We willed
were delivered. And Our Punishment cannot be warded off from the people who are
Mujrimoon (criminals, disobedient to Allah, sinners, disbelievers, polytheists). (Surat Yusuf:
110)
They were reprieved until when? Until when the Messengers gave up hope. They gave up
hope and then they thought they were denied. Actually some scholars say that they were
sure they were denied and it was the end. They hit the dead end. What happened then?
Then comes to them Our help. The help, aid and support for those Messengers who sought
Istiaanah came when? Pay attention to those details when you read the Quran. It came
when they gave up hope and they thought they were denied. Who was it who were denied
until the last moments? Me and you? It was the Messengers of Allah subhaanahu wa taaala
the best of all creations.
His beloved Messenger Ibraheem alayhis-salaam the Khaleel of Allah and one of the
special five Messengers. Could Allah not have saved Khaleelullah as soon as they began to
light the matches to burn him or even before that? They turned on the fire and He let it get
closer. They come closer to Ibraheem alayhis-salaam and He let them get closer. They
shackled Khaleelullah and He let them restrain him. The Istiaanah, Imaan and Tawakkul of
Ibraheem alayhis-salaam is unwavering. They put him in a cannon to shoot him over and He
let them get closer. His Istiaanah was firm throughout all that. Could Allah subhaanahu wa
taaala not have saved him before any one of those steps? What about right before they
shot him to the fire? Allah subhaanahu wa taaala let Khaleelullah alayhis-salaatu wassalaam go all the way to land inside the fire.
He tests and He delays His help and support (His Awn) to you to show you His power, to
show you His mercy and to show you His love. When He relieves you, you are going to be
happier and more well-off than you were before if you had the true Istiaanah. He tests you
and lets it get closer because He wants you to be unwavering in your Yaqeen in expecting
the aid of Allah.
You know the story of Surat al-Kahf when the young men sought Istiaanah in Allah and
Allah directed them to a cave. Let me ask you a question do you ever hide in an open
room? What is the first thing you do when you hide? You close the door and you put a chair,
a dresser or something behind the door. Is sleeping something that coincides with people
hiding? And all of them are sleeping? The first thing people hiding do or say is be on alert.
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Allah subhaanahu wa taaala wanted to show that they sought My aid, therefore they will be
protected. To make the miracle of protecting them bigger and to show them His power
subhaanahu wa taaala, they will be protected while sleeping in open quarters. Note that
word sleeping and in open quarters. Leave the means to Allah when you seek Istiaanah in
Him. That is not our business.
To show how enormous, significant and powerful this Ibaadah is, let me say this and I will
conclude with this so we can make our Salah. Firawn the superpower of his time and the
man who claimed to be the supreme lord.
:
Saying: I am your lord, most high. (Surat an-Naaziaat: 24)
Not just a lord, but the supreme lord. The tyrant of all tyrants, the man with the mightiest
army of his time and with lofty pillars that Allah subhaanahu wa taaala said the like of
which were not produced in all of the land.
:
The like of which were not created in the land? (Surat al-Fajr: 8)
He threatened to annihilate and extinct Musa and everyone who followed Musa.
:
The chiefs of Firawns people said: Will you leave Musa and his people to spread mischief
in the land, and to abandon you and your gods? He said: We will kill their sons, and let live
their women, and we have indeed irresistible power over them. (Surat al-Araaf: 127)
The chiefs and leaders of the people of Firawn went to him. These are the evil mischief
people. They said to Firawn are you going to go leave Musa and his people to spread
mischief in the land? Notice how the mischief people call the righteous mischief people.
These are instigators and troublemakers who kiss up to the tyrants people who kiss up to
the tyrants to get a smile, a pat on the back or to be safe from their evil. They go up to
Firawn and look how evil they are. Those who kiss up to the tyrants made Firawn look like
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an angel. They are the ones suggesting and they made Firawn look like he is an innocent
man who said oh okay, we will kill their children and enslave their women, and we are
indeed irresistible over them.
We will kill their sons, and let live their women, and we have indeed irresistible power over
them.
Look at that threat and that is the point of our verse here. Look at that threat. You know
who it is from and to who it is directed. You know how powerful Firawn is and how weak
Musa alayhis-salaatu was-salaam appeared to be. Okay Musa, what is going to happen
now? What is the solution? Musa alayhis-salaatu was-salaam gets these threats, now give
us a solution. Being weak, his solution is our Ibaadah today. His solution was that.
Musa said to his people: Seek help in Allah and be patient. Verily, the earth is Allahs. He
gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the
Muttaqoon. (Surat al-Araaf: 128)
Musa said to his people seek help in Allah. Istiaanah in Allah our topic today.
Now you know why Istiaanah is part of al-Faatihah and why we must read it seventeen
times a day by Fardh.
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CLASS THIRTY SEVEN

We are still on our book Al-Usool Ath-Thalaathah and we are going through the various
examples of Ibaadaat that the author mentioned. Last week we mentioned Istiaanah and
this Ibaadah of today that the author chose is very similar to the Ibaadah of last week. The
one following it which is Istighaathah is very similar as well.
ISTIAADHAH
He mentioned al-Istiaadhah ( )and then he said:

:
:

:
:
THE DEFINITION OF ISTIAADHAH
Istiaadhah basically means to seek refuge. Last week we mentioned what Alif, Seen and Taa
in the beginning of words means. It is seeking refuge, shelter and protection in Allah against
evil and everything that one hates or dislikes, as well as matters you believe may harm you.
That is Istiaadhah and that is why al-Muawwidhaat ( )are called al-Muawwidhaat
from the same root word because by the will of Allah, they are protection and refuge from
harmful matters.
FORMS OF ISTIAADHAH
There are many forms of Istiaadhah, just like we took in Istiaanah.
THE FIRST FORM

The first form of Istiaadhah is seeking refuge in Allah subhaanahu wa taaala seeking the
refuge of Allah subhaanahu wa taaala. This form requires complete attachment to Allah
with complete need of Him. As a condition of this Istiaadhah, one must have certain faith in
Allah subhaanahu wa taaala that He is sufficient and that He protects from everything big
and small, present and future, human, other and everything.
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This form of Istiaadhah is the Istiaadhah that the author meant when he mentioned that in
the booklet. The proof for this form is obviously the proof that the author mentioned,
because they are the same thing.
:

Say: I seek refuge with (Allah) the Lord of the daybreak. (Surat al-Falaq: 1)
I seek refuge with the Lord of the dawn from every evil which Allah subhaanahu wa taaala
has created.
He also used as proof:

:

That is the first form. That is the Tawheed form and that is what the author meant in his
booklet.
THE SECOND FORM

The second form of Istiaadhah is seeking refuge in one of the attributes of Allah
subhaanahu wa taaala. Seeking refuge in the might of Allah, the greatness of Allah, the
speech of Allah or similar matters. The ruling on that is that it is permissible and prescribed.
In Sahih Muslim, the Messenger sallallahu alayhi wa sallam used to say:

I seek refuge in the perfect words of Allah from evil that He created.
This is an example of the second form.
In Sunan Abu Dawood, the Messenger sallallahu alayhi wa sallam used to say I seek refuge
in Your might that I should not be assailed from below me:

In Sahih Muslim when he was suffering, he sallallahu alayhi wa sallam used to say:
Page | 815

I seek refuge in the might and power of Allah from evil which I feel or I am wary of.
Also in Sahih Muslim, the Messenger sallallahu alayhi wa sallam used to say the Duaa at
the end of Witr:

I seek refuge in Your pleasure from Your wrath.
In Sahih al-Bukhari, when the verse in Surat al-Anaam was revealed:

:
Say: He has power to send torment on you from above or from under your feet, or to cover
you with confusion in party strife, and make you to taste the violence of one another. See
how variously We explain the Ayaat (proofs, evidences, lessons, signs, revelations, etc), so
that they may understand. (Surat al-Anaam: 65)
The Messenger sallallahu alayhi wa sallam said I seek refuge in Your face:

Therefore, the conclusion of this second form is that seeking refuge in the face of Allah
subhaanahu wa taaala, in the pleasure of Allah subhaanahu wa taaala, in the might and
power of Allah, in the greatness of Allah subhaanahu wa taaala or in the words of Allah is
something that is permissible. The Messenger sallallahu alayhi wa sallam prescribed it to us
and he habitually did it himself.
THE THIRD FORM

The third form of Istiaadhah is actually the opposite of the first one. The first one was the
Tawheed form and this is the Shirk one. It is seeking refuge in either the dead or seeking
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refuge with living people who are not present and they are not able to grant refuge, in
matters that are hidden or unseen. This is Shirk.
The proof is:

:
Several weeks ago, we did go over this verse and we mentioned why it was revealed.
THE FOURTH FORM

The fourth and last form is seeking shelter or seeking help with some person that he can and
he is able to do. A creation, a human being or a friend who can do and he is able to do. If the
person is able to shelter you, then there is nothing wrong in seeking refuge in him. The
evidence is in many Ahaadith and one of those Ahaadith is actually the Hadith that talks
about the Fitan and trials that occur at the end of time. In that Hadith, the Messenger
sallallahu alayhi wa sallam says about the Fitan at the end of time:

Whoever exposes himself to those Fitan will be destroyed by them. You see that actually
happening today. And whoever finds a place of shelter or refuge from them, then let him
take shelter in it and that is our point.
In Sahih Muslim, Jaabir radhiallahu anhu narrated the story of the woman from the tribe of
Banu Makhzoom. The woman who used to steal and in addition to stealing, she would
borrow from people and deny that she ever borrowed. When people found out, they
stopped lending this woman. She got a reputation, so then she began to borrow in the name
of other people. She would go to a house and she would say the wife of so-and-so wants to
borrow this from you. And because it is someone reputable that she is asking for, they
would give her. She would say the daughter of so-and-so wants to borrow this from you and
she built somewhat of a new reputation for herself. She continued to do that until she was
caught and presented to the Messenger sallallahu alayhi wa sallam who ordered that her
hand be cut off for stealing. Note that the hand was cut off for stealing.
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She was from a prominent tribe and her family went around to try to avoid that the
judgment be carried out. They went to Usaamah Ibn Zayd knowing that he is the son of the
love of the Messenger sallallahu alayhi wa sallam, so he can intervene. The Messenger
sallallahu alayhi wa sallam became upset because the laws of Allah must be carried,
regardless of whether one is from what is considered the highest class or if he is from what
is considered the lowest class. The Messenger sallallahu alayhi wa sallam told Usaamah
radhiallahu anhu (his love) how dare you intercede in the law of Allah:
Our point of the story is that in one of the narrations of the Hadith, the woman went and
sought refuge in Umm Salamah the wife of the Messenger sallallahu alayhi wa sallam.
:
:
When she sought refuge in Umm Salamah to get off the hook, that is when the Messenger
sallallahu alayhi wa sallam said if Fatimah the daughter of Muhammad stole, Muhammad
sallallahu alayhi wa sallam himself would cut her hand. Of course the judgment was carried
and eventually the woman married, repented and became a true pious woman. Aishah
radhiallahu anha said her repentance was truly a good and sincere repentance.
The woman was in a difficulty. Her hand was going to get cut off and she sought Istiaadhah
in the wife of the Messenger (Umm Salamah) whose husband issued the order to cut her
hand off. The Messenger sallallahu alayhi wa sallam did not say that was Shirk. He would
not delay teaching us if it was. He sallallahu alayhi wa sallam objected to the substance of
the Istiaadhah of that woman, and not to the actual Istiaadhah in Umm Salamah. She
cannot help or intervene in such a matter like this, but had she sought Istiaadhah in
something else which Umm Salamah could have helped her in, then that would have been
okay. That is our point. That is why it is not Shirk and it is not considered Shirk.
In another Hadith talking about the end of time, Umm Salamah radhiallahu anha narrated
that the Messenger sallallahu alayhi wa sallam said a man will seek refuge in the house and
an army detachment will be sent against him:

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So the Messenger sallallahu alayhi wa sallam used the terms that a man will seek refuge in
the house, which shows the permissibility to use these kind of terms.
If that someone is seeking refuge from evil (like the evil of an oppressor) and he comes and
seeks refuge in you, then it is obligatory on you to shelter him and help him as much as
possible. But if he comes to you seeking refuge in something that is Haraam or is a sin, then
it is forbidden upon you to even help him or shelter him. As in the story of the
Makhzoomiyyah, Umm Salamah could not help her get off the hook and prevent her hand
being cut off.
Those are the forms of Istiaadhah.
CAN YOU SAY I SEEK REFUGE IN ALLAH AND THEN IN YOU?

Can you say:

I seek refuge in Allah and then in you.
The majority opinion and the correct opinion is one needs to stay away from such terms,
because this is a heart Ibaadah and it should only be directed to Allah in that context. They
considered such statements minor Shirk. What we mean is combining between Allah
subhaanahu wa taaala and a creation in Istiaadhah is something one should refrain from
using on his tongue, even if you are saying and then. Some Ulamaa and reputable Ulamaa
considered it permissible because it is seeking a permissible type of refuge and as we said,
some types of seeking refuge in humans and creation is permissible.
If a weak man goes to a strong man, he asks for help as we mentioned and he says:

It is permissible because it means save me from that harm which you are able to save me
from, just like someone going to a king and asking him to save him from what one of his
servants plans to do with him. That is a permissible type.
The opinion closer to being correct in a close dispute like this is that one should refrain from
combining creation to the Creator in Istiaadhah, even if you say and then. It is something
that one needs to leave out of his vocabulary.
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THE PROOF OF THE AUTHOR ON ISTIAADHAH

The final matter on Istiaadhah is the proof. The author used two verses, which are in Surat
al-Falaq and Surat an-Naas.
:


:

Both of them start off with Qul, meaning say. This is an order to the Messenger sallallahu
alayhi wa sallam and the Ummah from behind him.

I seek refuge. Istiaadhah is in the heart, but it floats on the tongue. The tongue is a proof
and an indicator of what is in the heart.

Rabb is Lord but we mentioned before that when Rabb is mentioned (Rububiyyah), it also
includes the meaning of Uloohiyyah in it.

Falaq is dawn. Allah gave an oath by His creation (the dawn). The verse is saying the One
who is able to bring dawn and remove the darkness from the universe rest assured He is
able to take evil away from you if you seek refuge in Him. The One who takes away the night
and brings about the day can take away the darkness in your life.
The second verse says an-Naas instead of al-Falaq:

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I seek refuge with the Lord of mankind. Here in this Surah He mentioned an-Naas, which
means the Lord who created that magnificent creation. Look around you. The Lord who
created that magnificent creation (mankind) is able to take away that which you fear, dislike
or you are wary of.
The point of the proofs here as we mentioned in all the proofs is that there is an order to do
Istiaadhah, which makes Istiaadhah a Waajib. Istiaadhah from the evil of creation is a
Waajib. That order means it is an Ibaadah and when it is an Ibaadah, that entails that it must
be directed to only Allah subhaanahu wa taaala. It means that one should only seek refuge
in Allah subhaanahu wa taaala in matters that only Allah subhaanahu wa taaala can do.
In Sahih Muslim and in Tirmidhi, the Messenger sallallahu alayhi wa sallam said there have
been sent down to me verses the like of which had never been seen before.
:
:

They are al-Muawwidhatayn:
:


:

The Messenger sallallahu alayhi wa sallam referred to them as the like of which had never
been seen before.
ISTIGHAATHAH
Our next Ibaadah is very similar like we said. It starts with Alif, Seen and Taa and it is
Istighaathah ().
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:
When you sought aid and deliverance of your Lord, He responded to you. This is talking
about the Battle of Badr.
THE DEFINITION OF ISTIGHAATHAH

Istighaathah is to seek rescue and deliverance from severe difficulty and destruction.
Istighaathah is seeking rescue and it is usually during a time of distress, such as one
drowning, one in a calamity or one in desperate need of victory. Istighaathah is various
types as well.
FORMS OF ISTIGHAATHAH
THE FIRST FORM
The first one is seeking Istighaathah (deliverance and rescue) from Allah subhaanahu wa
taaala in times of distress. This is what the author meant seeking rescue from Allah
subhaanahu wa taaala in times of distress. This is the correct encouraged form and it is an
Ibaadah you will get reward for. This is the practice of the Messenger sallallahu alayhi wa
sallam and his followers. You get the benefit out of it when you do Istighaathah, but it is also
an Ibaadah you get reward for and it is one of the excellent and perfect deeds.
Since it is the form that the author meant, the evidence for this type is the same proof that
the author used. There is plenty of proof for it in the Quran and the Sunnah. One of the
best examples for Istighaathah is the Battle of Badr when the Messenger sallallahu alayhi
wa sallam encountered his enemy and they outnumbered the companions. He entered to
the palm grove, he raised his hands to the point that his armpits were showing, the cloak fell
off his shoulder and he was earnestly turning to Allah subhaanahu wa taaala. He was doing
Istighaathah while Abu Bakr radhiallahu anhu was behind him raising his cloak and telling
him O Prophet of Allah, O Messenger of Allah, your supplication to your Lord will be
answered and it is sufficient for you. Allah will fulfil His promise to you. The Prophet
sallallahu alayhi wa sallam was doing intensive Istighaathah and then the Ayah that the
author mentioned was revealed.
: ...

(Remember) when you sought help of your Lord and He answered you. (Surat al-Anfaal: 9)
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The Duaa of the Messenger sallallahu alayhi wa sallam in that situation is the Duaa of
Istighaathah. That is what we call Istighaathah.

O Allah, fulfil that which You have promised me. O Allah, if this small group who are the
people of Islam are destroyed or doomed, You will not be worshipped on the face of this
earth again.
THE SECOND FORM

The second type of Istighaathah is the opposite of the first. The Istighaathah of the Prophet
sallallahu alayhi wa sallam like that in Badr is the first type. That is the Tawheed type and
what the author meant. The second is the opposite of the first and it is the Shirk type.
Seeking rescue and deliverance from those who are living but are not present, nor are they
able to give aid and rescue. For example, asking matters of the hidden or unseen from
humans and creations. That is A. B is seeking rescue and deliverance from the dead. This is
the Shirk type.
Why is it Shirk? Because one who calls in Istighaathah on the deceased or even one living in
matters of the hidden and unseen and matters that only Allah subhaanahu wa taaala can
do that kind of Istighaathah can only be done by one who believes that those people have
some unseen control over the creation. They believe those who they call on have powers
exclusive to Allah subhaanahu wa taaala, otherwise why are they asking them in matters
only Allah subhaanahu wa taaala can do?
Just like the Raafidhah are known for shouting Yaa Husayn, Yaa Ali and Yaa Zahraa. It is not
just random that they do that. That is why they are people of Shirk. They are Mushrikeen.
They believe that Ali, Zahraa and Husayn have powers that are only exclusive to Allah
subhaanahu wa taaala. The call that they call is a direct Istighaathah of Shirk. They call their
Imaams calls of Shirk and their Imaams justify it. In fact, it is a core part of their belief. If you
read their mother books, they indicate that. When they call that, they believe that their
supposed saints, their Imaams or whoever they call unto have powers only Allah
subhaanahu wa taaala has and that is major Shirk. That is one of many reasons for the Kufr
of the Raafidhah, with their masses and their Ulamaa. I will repeat their masses and their
Ulamaa. Had we had time, I would elaborate on this issue and it is one issue that I really
plan on discussing and elaborating on. With the call to other than Allah in that which only
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Allah can do, they attribute a share of the Lordship to other than Allah, which is only
exclusive to Allah.

:
generations. Is there any Ilaah (god) with Allah? Little is that you remember! (Surat anNaml: 62)
Is there any Ilaah, any Imaam or any saint other than Allah that does that?
So the first form of Istighaathah is the Tawheed type and the prescribed type of Istighaathah
that you should do to Allah subhaanahu wa taaala alone. The second is the opposite and
that is the Shirk form.
THE THIRD FORM

The third one is the permissible type. Seeking aid and rescue from those who are alive,
aware of a situation and they are capable of assistance and rescue. They are capable of
helping you. It is permissible to ask and seek aid from those who are able to help you. That
is why we study these forms so we do not hear people going around declaring people
Mushrikeen.
Allah said about Musa:
And he entered the city at a time of unawareness of its people, and he found there two men
fighting - one of his party (his religion - from the Children of Israel), and the other of his foes.
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The man of his (own) party asked him for help against his foe, so Musa struck him with his
fist and killed him. He said: This is of Shaytaans doing, verily, he is a plain misleading
enemy. (Surat al-Qasas: 15)

The man of his (own) party asked him for help against his foe.
A man of his own party asked Musa alayhis-salaam for help against his foe. Musa alayhissalaam then struck him with his fist and killed him. The man in the verse sought Istighaathah
in Musa and the Quran mentions that.
That is permissible. For example, someone drowning and asking a boat passing by for help
screaming to them help me or get me out of the water. Someone injured and seeking help is
not Shirk.
THE FOURTH FORM

The fourth form of Istighaathah is seeking rescue and aid from a living person who is not
capable of assisting one, but he does not believe that the person he is asking has any hidden
powers. This last part is important here. He does not ask him anything of the matters of the
hidden or unseen. We mentioned this before in Istiaanah, but here an example would be
like a man drowning and asking another drowning person to help him get out.
One who does it may be joking or may be ignorant, it may be useless talk and futile talk, but
it is not Shirk. It could be considered prohibited at times if there is an additional factor
included. For example, mocking another Muslim who may be weak. In that case, one gets
sins for mocking. If one believes that person he is doing Istighaathah in has powers that are
hidden, that goes to the category we spoke about that is major Shirk.
THE PROOF OF THE AUTHOR ON ISTIGHAATHAH

The proof the author uses here for Istighaathah is:
: ...

(Remember) when you sought help of your Lord and He answered you. (Surat al-Anfaal: 9)
When you sought the aid and deliverance of your Lord (which is Istighaathah), He
responded to you. This verse is talking about the Istighaathah of the Messenger sallallahu
alayhi wa sallam and the Sahaabah in the Battle of Badr.
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This verse comes in the context of praising Istighaathah. When Allah praised Istighaathah in
this verse, it means Allah loves it and it means He is pleased with it. That makes it what?
That makes it an Ibaadah and that entails what? That it should be directed only to Allah
Istighaathah in this verse and Istiaanah before this one relate to Rububiyyah.

Notice He used Rabbakum. He did not use Ilaahakum (
) in this verse.
Likewise in the previous one we just took:

:

He did not say:
And He did not say:

The majority of times when it pertains or refers to Istighaathah, He used Rabb instead of
Ilaah because they coincide with the meaning of Rububiyyah (Lordship). Who gives
Istighaathah and Istiaadhah? Allah subhaanahu wa taaala the Creator, the Sustainer and
the Nourisher. Those are Lordship qualities and that is why it coincides that in Istiaadhah
and Istighaathah, ar-Rabb is used instead of al-Ilaah.
WHAT IS THE DIFFERENCE BETWEEN ISTIAANAH, ISTIAADHAH

AND ISTIGHAATHAH?
We took Istiaanah last week and today we took Istiaadhah and Istighaathah. In one way or
another, all three of them mean aid and support from Allah subhaanahu wa taaala. There is
a difference in the status and timing of each one of them. For example, we mentioned
Istiaanah last week and I stressed that it usually refers to seeking help in general matters
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where evil has not yet befallen or someone is not expecting any evil. You are seeking help
and asking Allah subhaanahu wa taaala to not let any evil or bad happen to you. That is an
Ibaadah and it is like a pre-emptive Duaa or seeking. Nothing has yet happened and you are
not expecting it.
Now Istiaadhah is usually refuge, shelter and protection for one who has not been touched
by harm but it is on its way or he is expecting it, then he seeks shelter and help of Allah
subhaanahu wa taaala. The difference between the two is sometimes a hairline difference.
The third one (Istighaathah) is when one has been touched by harm or a deep hardship, or
when something is imminent. It is right there, it is about to happen, it already did happen or
he is in the middle of a calamity. That is Istighaathah and now you know the difference
between all three of them.
WHAT IS THE RELATIONSHIP BETWEEN ISTIAANAH,

ISTIAADHAH, ISTIGHAATHAH AND DUAA?
Duaa is a broader form of Istiaanah, Istiaadhah and Istighaathah. Duaa is for everything. It
is for good matters, sad matters, hardship and ease and it includes everything. In a way
Istighaathah is Duaa, but a branch of Duaa. It is the Duaa of the one in a hardship that is
how it relates to Duaa. Istiaanah is a division of Duaa. It is a pre-emptive Duaa to ask Allah
subhaanahu wa taaala to save you from any hardship. Istiaadhah is a division of the Duaa
where hardship is on its way and it is right there coming to you. Duaa is broader than all
three, so imagine Duaa as a circle with those three inside of it.
That is why in Sharh Kitaab At-Tawheed (
) , Ibn Khuzaymah Rahimahullah
said any proof that mentions Duaa applies to Istiaanah, Istiaadhah and Istighaathah. Why?
Because they are part of Duaa, they are a fraction of Duaa, they are details of Duaa and
they are like veins of Duaa. Istighaathah is the Duaa of the one in extreme hardship.
Istiaanah is the Duaa of one not in a hardship, and so on as we mentioned. So they are
branches of Duaa and Duaa is like the umbrella that they all fall under. Now you know the
relationship of these three Ibaadaat to Duaa.
CAN YOU DO ISTIAANAH, ISTIAADHAH AND ISTIGHAATHAH IN

JINN?
I mentioned this briefly in one of the earlier Ibaadaat. Can you do that in Jinn? If it is in
matters only Allah subhaanahu wa taaala has power over, that is Shirk Akbar. Asking
someone to do something only Allah can do is major Shirk and that includes Jinn. Just
because you may not see Jinn, it does not mean that you can ask them that which only Allah
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can do, that they have power just because you cannot see them or that they have power
only Allah subhaanahu wa taaala can do. That is major Shirk if you ask them in those types
of matters.
The proof on that is:

:
We went over that verse. I do not want to go over it again because of the time. There were
among the mankind those who took shelter with the males of the Jinn, and what the Jinn
did in return is they increased mankind in sin and in transgression. The reason it was
revealed was because when Quraysh used to travel and they would want to rest in a valley
on their journey, they would seek Istiaanah or Istighaathah (meaning shelter) in the master
Jinn of the Jinns in that valley, so that they will not harm this person, his family or his
followers. So they would seek Istiaanah or Istighaathah in the Jinn.
The second part of the answer is if it is a matter that the Jinn can do. They can hear you and
it is something they can do. The Ulamaa discussed this, they disputed it and Ulamaa who
are reputable Ulamaa disputed it. The first opinion is that it is okay and it is permissible to
ask Jinn if they can hear you in matters they can do. For example, asking them to carry
something. They can hear you and they are able to help you, so you can ask them. Among
the proofs that they used is that Sulaymaan alayhis-salaam used Jinn.
...

And there were Jinns that worked in front of him, by the Leave of his Lord, and whosoever
of them turned aside from Our Command, We shall cause him to taste of the torment of the
blazing Fire. They worked for him what he desired, (making) high rooms, images, basins as
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large as reservoirs, and (cooking) cauldrons fixed (in their places). Work you, O family of
Dawood, with thanks! But few of My slaves are grateful. (Surat Saba: 12-13)
That is the verse where Sulaymaan used them. And there is the story of Ubayy Ibn Kab in
Sunan Ibn Hibbaan. Ubayy Ibn Kab had dates that he guarded, but he always kept finding
them missing. While guarding them one day, he found a young boy or something that
looked like a young boy and Ubayy asked him who are you? The young boy or what
appeared to look like a young boy said I am a Jinn. Ubayy said let me see your hand and the
boy extended his hand. Ubayy said it looked like the hand of a dog. It had a lot of hair on it,
like the palm of a dog. Ubayy asked him why do you steal from me? He said because we
heard you like to give to charity, so we wanted to take from that which you have so you can
get reward. Here is the point Ubayy asked what protects us from you? The Jinn said Ayat
al-Kursi. He left him with that and he left. Ubayy went to the Prophet sallallahu alayhi wa
sallam and the Prophet sallallahu alayhi wa sallam said:

The evil one spoke the truth.
By the way, this narration is Ubayy Ibn Kab and it is in Ibn Hibbaan. There is another
narration that is slightly different and more popular where the companion in the story is
Abu Hurayrah. That one is in Sahih al-Bukhari and Musnad Ahmad. Last time I mentioned it
in one of the classes and we went over it, several students of Ilm asked me was it not Abu
Hurayrah instead of Ubayy? Jazaahum Allahu Khayr. They thought that I made a mistake and
I like that very much that they are very alert and aware and they research. In fact, actually
the first one to bring that to my attention was my beloved eight year old Muhammad who
informed me about that. May Allah subhaanahu wa taaala grant him Barakah. It was not a
mistake there are two narrations. One is Ubayy and one is Abu Hurayrah. They are in
different books of the Ahaadith and there are slight differences in each one of them.
Why I mention it is because Ubayy asked the Jinn. He asked the Jinn what saves us from
you? Some Ulamaa said it was permissible because of that, and among those was Ibn
Taymiyyah Rahimahullah. In his eleventh volume, he chose this opinion. He said using them
for Dawah, something good or permissible as long as it does not end up falling in Haraam is
permissible. The second opinion is that asking Jinn in permissible matters is not permissible.
Why? They said:

It means blocking the means to avoid undesirable results. It is something Inshaa Allah you
will learn in Usool al-Fiqhi if we study it.
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Al-Qurtubi Rahimahullah gave a nice definition of it. He said:

A matter may not be prohibited in and of itself, but that matter may cause or lead one to a
prohibition so it becomes prohibited.
So based on:

They said it is Haraam. Blocking the means to avoid undesirable or Haraam results or ends.
Additional proof and probably stronger proof is that the Messenger sallallahu alayhi wa
sallam did not use them. This is what makes me lean towards this opinion. He sallallahu
alayhi wa sallam was desperate at times in his lifetime. For example, to get the news when
the coalition united against him and to get the whereabouts of the enemies at times. He
needed information at times, yet he did not use the Jinn. Just like the story of Hudhayfah
Ibn al-Yamaan in the cold freezing night of the Ahzaab, when the Sahaabah were terrified
and the world of their time united against them. The Messenger sallallahu alayhi wa sallam
needed to know the news and the plans of the enemy. Why did he not ask a Jinn to go there
and get him the information, instead of sending one of the Sahaabah in a difficult and
dangerous task as this was? He sent Hudhayfah radhiallahu anhu. Therefore, the conclusion
is that there was need to use Jinn during the life of the Messenger sallallahu alayhi wa
sallam yet he did not use them, so we after him should not use them as well.
Another proof on this is when the Messenger sallallahu alayhi wa sallam apprehended the
devil by his neck during his Salah. He was disturbing the Sahaabah and they noticed
something abnormal in the movement of the Messenger sallallahu alayhi wa sallam during
the Salah. Afterwards, he told them:

Had it not been for the Duaa of my brother Sulaymaan, I would have tied this Shaytaan to
the pillar so the kids can play with him.
:

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He said: My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to
any other after me: Verily, You are the Bestower. (Surat Saad: 35)
That is the Duaa of Sulaymaan, so usage of the Jinn even in Halaal and permissible matters
is in a way a transgression on the Duaa that Sulaymaan alayhis-salaam made.
An additional factor is that the Jinn are known to lure one who uses them to get them to
become their slave. A Jinn can come and claim he is pious and help in matters, but in many
circumstances he would just be dragging and luring them to becoming dependent on him
and then he will end up his slave. When the Messenger sallallahu alayhi wa sallam was
afflicted with black magic and Sihr, he did not use the Jinn and nor did the Sahaabah from
what we know. In matters after him, they did not use them.
Some underdeveloped in knowledge who claim that they take the Jinn out would ask
someone possessed who put this Sihr in you? Who put this evil eye on you? The Jinn will say
so-and-so and the ignorant person will go tell the family that so-and-so is the one who put
the Sihr (black magic) in you. How could you take the word of someone who just possessed
and transgressed on someone? The Jinn possessed someone and then you take his word
and convey it, which causes disputes and factions among families. So there are many factors
that are included in why I feel the second opinion is correct.
Finally, using the Jinn to do Haraam matters like separate between loved ones and harm
others is of course beyond question Haraam.

...
: ...
But do not help one another in sin and transgression. (Surat al-Maaidah: 2)
INSPIRATIONAL CONCLUSION ON ISTIAANAH, ISTIAADHAH

AND ISTIGHAATHAH
Finally before you leave, what we took this week and last week was Istiaanah, Istiaadhah
and Istighaathah. These are essential Ibaadaat one cannot gloss over or downplay during
their life. You turn to Allah subhaanahu wa taaala in these worships. Let there be a bond
between you and Allah subhaanahu wa taaala throughout your life. Hover and drift
throughout your life between Istiaanah, Istiaadhah and Istighaathah. If you were to look at
the word Ashkoo (( )which means complain) and its derivatives in the Quran, you will
see it is always to Allah and it is attached to Allah. Complain to Allah.
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Indeed Allah has heard the statement of her (Khawlah Bint Thalabah) that disputes with
you (O Muhammad sallallahu alayhi wa sallam) concerning her husband (Aws Bin AsSaamit), and complains to Allah. And Allah hears the argument between you both. Verily,
Allah is All Hearer, All Seer. (Surat al-Mujaadilah: 1)
Khawlah Bint Thalabah radhiallahu anha came to the Prophet sallallahu alayhi wa sallam
to dispute with the Messenger sallallahu alayhi wa sallam concerning her husband, and she
complained to Allah.
Look at that:

And complains to Allah.
Yaqoob alayhis-salaam:
He said: I only complain of my grief and sorrow to Allah, and I know from Allah that which
you know not. (Surat Yusuf: 86)
So Shakwa ( )goes to Allah. When Ibn Taymiyyah was asked what Sabrun Jameel (
( )beautiful patience) is, he said it is patience without any complaint, meaning the
complaint only goes to Allah subhaanahu wa taaala.

:
Page | 832
Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed
rivers in its midst, and has placed firm mountains therein, and has set a barrier between the
two seas (of salt and sweet water). Is there any Ilaah (god) with Allah? Nay, but most of
them know not. (Surat an-Naml: 62)

The One who made the earth fixed can fix your problems and your needs.

The One who brought and placed rivers can bring you relief.
The One who brought and placed firm mountains can place contentment in your heart and
make firm your faith in Him.

The One who set a barrier between the seas of the salt and the sweet water can put a
barrier between you and your problems, even if it is interlocked, braided, twisted and
meshed in your heart. Even if you think so, He can find you a way out of it.

Is there any Ilaah with Allah? Is there any Ilaah other than Allah who can do that?
That verse was an introduction to get you to start thinking about those matters. The
introduction was to the verse of Istighaathah.

:
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generations. Is there any Ilaah (god) with Allah? Little is that you remember! (Surat anNaml: 62)

Is not He (better than your gods) Who responds to the distressed one, when he calls Him?
That is Istighaathah. The first verse was to get you to reflect and see the power of Allah so
when you do Istighaathah, you know who you are doing Istighaathah in.
He responds to the distressed. If it is a marriage problem, that is included. If it is a financial
problem, that is included. If it is relief from sins (Istighaathah to relieve you from sins), that
is included. If it is goals you need in life, that is included. You who are distressed or have a
worry do Istighaathah in Allah subhaanahu wa taaala. You have a status no one has.
When you are in distress, that is from the mercy of Allah subhaanahu wa taaala. He gives
you a quality so He can respond to you, because He says:

The one in distress. When they used to go to some of the Salaf to request Duaa, some of
the scholars of them would tell them you are in a better position to make the Duaa. Why
are you asking me? You are in distress and Allah promised to give an answer to the one in
distress. He did not say I will respond to the Shaykh of the one in distress. He did not say I
will respond to the brother, father and relative of the one in distress. Allah responds to all,
but the one in distress has a special quality because Allah said:

From His mercy, He wants you to stand or sit in a private moment to do a Sajdah to Him and
to plead and beg in Istiaadhah and Istighaathah.

In any form and in any language. He understands all subhaanahu wa taaala. He wants you
to turn to Him in Istiaanah, Istiaadhah and Istighaathah.
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There is no sin on this earth worse than Shirk. It is considered cursing of Allah subhaanahu
wa taaala. In Sahih al-Bukhari in the Hadith al-Qudsi, Allah subhaanahu wa taaala says My
servant abused Me but he has no right to do so. What is the abuse of the servant? His saying
is that I have a son. Shirk is considered as abuse to Allah, but look at what Allah says about
the Mushrikeen:
:
And when they embark on a ship, they invoke Allah, making their Faith pure for Him only,
but when He brings them safely to land, behold, they give a share of their worship to others.
(Surat al-Ankaboot: 65)
That type of Duaa in that scenario is Istighaathah. Who is making it? It is people who abuse
Allah subhaanahu wa taaala (Mushrikeen). When He brings them to safety, Allah said they
give a share of their worship to other than Allah, which shows that they are Mushrikeen.
They abuse Allah with Shirk and He answers their Istighaathah. Do you think Yaa Muwahhid
He will deny you? If Allah answered those whose hearts are darkened with Shirk, would He
leave hearts brightened with Tawheed? Would He leave them unanswered?
Listen to the Istighaathah of the Shaytaan, or you could call it Istiaadhah.

:

This is the Shaytaan. What did Allah say to him?
:
Allah said: Then, verily, you are of those reprieved. (Surat al-Hijr: 37)
Allah answered his Istiaadhah or Istighaathah. If Allah subhaanahu wa taaala answered the
Istiaadhah or Istighaathah of the Shaytaan, do you think He will not answer yours?
If you knew the mercy of Allah upon you when you are in your Sujood doing Istiaanah and
Istighaathah to Allah subhaanahu wa taaala, you would never want to get up from that
Sajdah. Being in distress is in reality a mercy of Allah, because it makes you among the
special ones whose Duaa is accepted. It is to draw you nearer to Him, so He can hear your
Page | 835
calls and so He can hear your Istighaathah. He loves you and He wants to hear your
Istighaathah.
Haajar ran out of food, she ran out of water and her milk dried. She ran through as-Safaa
and al-Marwah not once, not twice, but seven times. When all the ties and means were
severed, now she is in deep distress with only Allah subhaanahu wa taaala to help her. Allah
then breaks open a well of Zamzam in an uninhabited land, that will last until the Judgment
Day in her honour. Al-Qurtubi in the thirteenth volume of his Tafseer and ash-Shawkaani
said the secret behind the speciality in Allah answering the distressed is that when one is in
that status, He turns to Allah sincerely and he severs his heart ties from everyone and
everything else. That is the secret to it. Al-Qurtubi went on to say sincerity in Istighaathah is
valued by Allah, regardless of whether it is from a Kaafir or a Muslim, righteous or wicked.
The proof is what I mentioned when Allah answered the Duaa of the Mushrikeen.
He subhaanahu wa taaala understands all accents, so do not worry about it. He
understands all languages. He can answer trillions and more at the same time. He relieves
the distressed and He answers your needs. He gets happy at your Istiaanah, Istiaadhah and
Istighaathah. He answers the sorrow of the one who is oppressed, He feeds the hungry, He
rescues you from danger and He relieves you from depression.
Do Istighaathah with:
:
...
La Ilaaha Illaa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and
Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the
wrong doers. (Surat al-Anbiyaa: 87)
Followed by your own Duaa.
In Sunan at-Tirmidhi, Ahmad and Nasaaee, the Messenger sallallahu alayhi wa sallam said
about this Duaa, the Duaa of my brother Dhan-Noon no one in distress makes this Duaa
except that Allah subhaanahu wa taaala will relieve him. That is a Duaa of Istighaathah.
A sentence with three statements.

La Ilaaha Illaa Anta [none has the right to be worshipped but You (O Allah)].
It affirms Tawheed. That is why Tawheed is your life, it is your heartbeat and it is everything
about you.
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Glorified (and Exalted) are You [above all that (evil) they associate with You].
Praise and glory be to You Allah. You praise and glorify Allah.

Truly, I have been of the wrong doers.
With the third sentence, you confess your shortcomings, your errors and your sins to Allah.
When you have that combination (Tawheed, glorifying and praising Allah and confessing
your sins) in a one-liner, Allah will answer your Duaa. That half a sentence Ibn Taymiyyah
wrote nearly over a hundred pages on that matter explaining that Duaa. Sincerity with your
mind and heart set on who you are asking while you repeat it is something Wallahi, Allah
will not let you down in.
A Daaiyah I trust told me a story recently. He called me and when we were talking, he told
me a story about someone that he knows a paralysed wealthy millionaire. He came to the
US and went to other countries seeking treatment. They told him save your money, you will
never walk again. They said do not go around seeking treatment, you will never walk again.
One day he was sitting watching TV, he saw the Salah in Makkah and his heart agonised to
go visit Baytullah al-Haraam and the Kabah. He told his children I want to go visit the King in
His house. They said what king are you talking about? He said the King of all kings in His
house (Baytullah al-Haraam) I want to go visit Him. They said but you are unable to. You
have nurses who come and take care of you and you need special care throughout the day.
We cannot leave you alone for any time. He said make arrangements. You know I am
wealthy enough and I can afford special accommodations to take me to see the King of all
kings in Baytullah al-Haraam.
He gets near the Kabah and he requests that they take him off the wheelchair. They post
him up against his wheelchair in front of the Kabah and he says leave me here for some
time. He said Wallahi for one hour straight, he was crying in Istighaathah to Allah. Yaa Allah,
I am going to plead with You until You take me out of Your house on my back or I walk out
of here on my feet. I am going to keep doing Istighaathah until one of those two things
happens I die doing Istighaathah or I walk on my feet. He dozed off during that Duaa and
he heard someone say get up and walk. He actually got up and walked. He walked to near
the door of the Kabah, and then he began to cry and shout:

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You never let anyone down who turns to You. You never turn away from one who commits
his affairs to You.

: ...
...
And my affair I leave it to Allah. (Surat Ghaafir: 44)
Our history is full of examples. We have many examples from the Sahaabah onwards who
did Istighaathah and Allah answered their Ghawth (). We have examples where they
raised their fingers or their hands in Duaa to Allah and before they put their hands down,
the relief comes down to them. We need deep sincerity with Istighaathah. That is what we
need, and we need a heart that severs its ties with everyone and everything else but Allah
subhaanahu wa taaala the pure Tawheed.
Another contemporary story because a lot of the time people can relate to these more
because they happened in our time and people know them. When I was in Madinah, a
patrol officer told me this story and he was actually a neighbour. He said they were called to
an accident where someone was killed by a hit and run driver and it was near a car
dealership. They took the deceased body and after weeks, no one called to enquire about
this body. They investigated and based on papers and personal information in his car, they
found out that he was the husband of a woman and had several kids.
He called the woman up and said where is your husband? She said a few weeks ago he went
out looking for a job by a dealership, he has not returned since and we are still waiting for
him. He said well do you have family members I can speak to? She said he has an uncle, but
he lives far away and they are not on good terms they do not speak to each other. The
officer said I hung up unable to break the news to her. How am I going to tell her? She is a
woman alone and she has nobody around. Then he said I mustered some courage and I
called her up again. I told her your husband was involved in an accident and he died. She
began to weep and cry, and then this officer took it upon himself to help in the burial of this
man. He also got help to this woman throughout her difficult times. Jazaah Allahu Khayr.
They also caught the man who did the hit and run and the man was ordered to pay the
Diyah (), which is the ransom a Muslim pays another if he kills him by mistake. The killer
who did the hit and run was somewhat of a deceiver. He went to court, he showed some
fraudulent financial records that he was in debt and they declared him a Musir. In Fiqhi, we
have something called Musir and it is mentioned in the Quran.
Page | 838
Allah says:

:
And if the debtor is in a hard time (has no money), then grant him time till it is easy for him
to repay, but if you remit it by way of charity, that is better for you if you did but know.
So he went and got an order that he is in a hardship and he got some time to repay. The
woman knew she was wronged. She had no wealth and she was raising orphans, so she
pleaded in Istighaathah to Allah subhaanahu wa taaala. She was alone and she had nobody,
so her heart was detached and it was sincere Istighaathah.
The officer said less than a year later, I responded to a call or an accident of a man wounded
so bad and killed in the same area by the dealership. As the days went on, they found that
the second man who they could not identify because of his face was the man who was
involved in the first hit and run. It was the man who deceived this woman out of her Diyah.
The officer said I purposely went back to the accident scene and measured the distance
between the two accidents. A year apart and he said the distance between where the
accidents happened was less than three to four metres.
The man who claimed to be a Musir had a cheque in his possession and was on his way to
the dealership to pay for a brand new car. The one who killed the man who deceived was
wealthy, so he paid the family the Diyah. The judge ordered that the money needs to go to
the wife of the first man because he defrauded her. The money needs to go to the wife of
the first man because that is owed to her. It is Allah subhaanahu wa taaala who answered
her Istighaathah and that is how He will answer mine and yours.
ISTIGHAATHAH FOR GUIDANCE DURING FITAN

We do Istighaathah in difficult times, when we are in distress, when people wronged us and
when the Ummah is facing trials. That is all good and that is what we should all do
Istighaathah in. We should do Istighaathah to Allah from our sins. But in days like today, do
Istighaathah to Allah to guide you to the right path, to keep you on the guided path and to
show you the truth in the high waves of Fitan that this Ummah goes through. Do
Istighaathah to Allah that He show you the truth during the Fitan. Wallahil-Adheem, it
needs Istighaathah today. Do Istighaathah that Allah show you who the guided Ulamaa are,
who the guided groups are and those who are misguided. Let me repeat. Do Istighaathah so
Allah can show you the guided path and keep you on it, show you the guided Ulamaa and
Page | 839
the guided groups, and show you the misguided so you stay away from them. Do that type
of Istighaathah as if you were drowning in an ocean.
Listen to this Hadith.
Hudhayfah said there will come a time when no one will be rescued, relieved or free from
the Fitan, except one who makes the Istighaathah like the one who is drowning.
No one will be relieved and no one will see the truth in the Fitan, except who? Except one
who does the Duaa of one drowning. What type of Duaa is the Duaa of one drowning? We
just took it Duaa of Istighaathah. Istighaathah to what? To show him the truth from the
evil and to keep him firm. Not just any superficial Duaa like O Allah guide me, I am a Muslim
on the right path. No, sincere Duaa as if you were drowning because Wallahil-Adheem,
drowning in the water on the pure Tawheed is easier than drowning in the Fitan and losing
your Deen.
Several of the Salaf were quoted as saying when Fitan come, only very, very, very few will
see the truth. When there is Fitan, only few of the few of the few will know how to analyse
them. Make Istighaathah to be amongst them or at least see the reality of the Fitan. After
time passes on Fitan and they end, then everyone will see the reality of what the few were
trying to tell them. That is what happens during all Fitan. The problem for many is that after
they see the reality, they have already lost their Deen.
Page | 840

Explanation of The Three Fundamental Principles of Islam - by Shaykh Ahmad Jibril

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Explanation of The Three Fundamental Principles of Islam - by Shaykh Ahmad Jibril

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Explanation of the Three

Fundamental Principles of Islam

SHAYKH AHMAD JIBRIL

Class Three ................................................................................................................ 30

The Definition of Masalah ......................................................................................... 72

Evil Scholars ............................................................................................................. 122

Why Does Allah Test Us? ......................................................................................... 203

Those Who Believe .................................................................................................. 278

Your Unchangeable Provision is Already Written ..................................................... 327

Introduction on Tawheed and Shirk ......................................................................... 395

The Third Category: Permissible Dealings With Non-Muslims................................... 471

Ibaadah is for Our Own Benefit ................................................................................ 526

Class Twenty Seven .................................................................................................. 568

The Test in the Grave Includes Uloohiyyah .............................................................. 603

Overcoming Doubts in Man Rabbuk ......................................................................... 636

The Definition of Ibaadah ......................................................................................... 688

Types of Rajaa......................................................................................................... 724

Istiaadhah ............................................................................................................... 814

KNOWLEDGE IN ISLAM IS TO BE TAKEN GRADUALLY

THE THREE LEVELS OF STUDYING

), immediately learning from a Shaykh. Those who are

WRITING IS THE TREND OF THE SALAF

). Bismillah, Allah permitted me to do this, I

TAWHEED AL-ASMAA WAS-SIFAAT

) . That applies to any matter

that you say Bismillahir-Rahmaanir-Raheem (Basmalah) to.

LINGUISTIC RULES IN THE BASMALAH

THE SECOND RULE

) . Bismillah I eat, I do not eat by any name other than Your

PROOFS FOR BEGINNING WITH THE BASMALAH

IT IS IN ACCORDANCE WITH THE QURAN

THE PROPHET BEGAN HIS LETTERS WITH BISMILLAHIR-RAHMAANIR-RAHEEM

)when the Prophet sallallahu alayhi wa sallam made

Start and write, and say Bismillahir-Rahmaanir-Raheem.

THERE IS AN ALLEGED HADITH ABOUT THE BASMALAH

) , from Shaykh al-Kittaani (a famous scholar of Hadith from Maghrib who

THE BLESSING IN THE BASMALAH

DO YOU SAY BISMILLAH OR BISMILLAHIR-RAHMAANIRRAHEEM?

where there is no specific proof, you can say Bismillah or Bismillahir-Rahmaanir-Raheem.

Look at that, he did not say:

THE NAME ALLAH

THE ROOT OF THE NAME ALLAH

ALLAH USES ALLAH AND RABB IN THE QURAN

ALLAH IS DIFFERENT TO ANY OTHER NAMES

THE NAME ALLAH BY ITSELF IS NOT A DHIKR

ALLAH IS THE NAME THAT ALL HIS OTHER NAMES FOLLOW

ASPECTS OF TAWHEED IN THE NAME ALLAH

THE MIGHTY NAME ALLAH

AR-RAHMAAN AND AR-RAHEEM

AR-RAHMAAN AND AR-RAHEEM

Allah said in the Quran:

Truly, Allah is Ever All-Hearer, All-Seer. (Surat an-Nisaa: 58)

And many times in the Quran, Allah says about Himself:

And He is the All-Hearer, the All-Seer. (Surat ash-Shoora: 11)

And He is Ever Most Merciful to the believers. (Surat al-Ahzaab: 43)

And He is Ever Most Merciful to the believers. (Surat al-Ahzaab: 43)

THE MERCY OF ALLAH

) . Ahad in His actions, no comparison to Him. That is

THE MERCY OF ALLAH

ATTAINING THE MERCY OF ALLAH

KNOW MAY ALLAH HAVE MERCY ON YOU

THE IMPORTANCE OF KNOWLEDGE

Dawood and Sulaymaan: